Sectaries so he terms us contend about and for proof of this Blasphemous Assertion to bring the forecited place Ere their allegations of this or like places brought to prove the Scriptures Difficultie or Obscurity can be pertinent they must according to the state of the Question already proposed first prove this Obscurity or Difficultie to be perpetuall and ordinarie not inflicted as a punishment upon Hypocrites or such as love Darknesse more than Light And this they never shall be able this one place alledged by Valentian most evidently proves the contrarie For this was an extraordinarie and miraculous Judgement vpon these Jews for their Hypocrisie as appears Verses the thirteen and fourteen And unto such as they were weacknowledge the Scriptures by the just Judgement of God to be most Difficult still but denie such Difficulties to be any Bar why they should not be the complete Rule of Faith If the Jesuites will avouch the contrarie Let them tell us whether any other Rule could in this case supply their defect be it unwritten Tradition or viva vox infallibilis authoritatis the infallible teaching or preaching of the visible Church or Pope This I presume they will be ashamed to affirm For this Prophecie was fulfilled of the Pharisees which lived in our Saviours time and heard him preach the Doctrine of Salvation as plainly as the Pope can do yet neither could his Doctrine nor Miracles win them to his Father Why could they not Because they had as the Papists now have though not so openly disclaimed the Scriptures for the Rule of their Faith and did follow the Precepts or Traditions of Men and God as we said before hath so de reed that such as neglect the Truth known or love Darknesse more than Light should be given over to this reprobate sense that the more evident the Truth is the more hatefull it should be to them as the hate of these Scribe and Pharisees to our Saviour was greater then their fore-elders had been to the Prophets because the light of his Doctrine was greater his Reprehensions more sharp and their deeds and Hypocrisie worse than their Fathers No marvail then if it be so hard a matter to recover a learned Papist or make a Jesuite recant his errour in this Point seeing they are farther gone in this Jewish disease of contemning Gods Word following Traditions and Precepts of Men for the Rule of their Faith than these Jews themselves were not likely therefore they would have yeelded to our Saviour himself if they had lived in his time Nor should the ingenious Reader think we Hyperbolize or over-lash when we charge them with deeper Blasphemie in this Point than these Jews were guiltie of as if this were strange seeing they are such great Scholers and professe that they love Christ as well as we for so would these Jews boast of their Antiquitie and skill in Scriptures and thought that they loved God and his Servant Moses as well as Christ and his Apostles did But it was Gods purpose to confound the Wisdom of the worldly-wise of the Scribes and Pharisees then and of the learned Priests and Jesuites now CAP. XIV How men must be Qualified ere they can understand Scriptures aright that the Pope is not so Qualified 1 OUt of the forementioned places it is Evident that Gods Word otherwise plain and perspicuous was hidden from this Peoples eyes for their Hypocrisie and the same Blindnesse continues still in their Posteritie for continuing in like sin But can it be proved as evidently by any other place of Scripture that unto such as do the Will of God and Practise according to his Precepts the same Word shall be plain and easie so far as is necessarie for their Salvation Yes Infinite places may be brought to this Purpose And lest any man should except against the Extent of such bountifull promises as if they included some condition of Learning great dexteritie of Wit or the like whereof many men are not capable Our Saviour Christ addes the universall Note If any man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self If Any Man will do his Will Not if any man will learn the learned Tongues or studie the Scribes and Pharisees Comments which this people supposed to have been the onely as they were good Means for understanding Scriptures aright whilest subordinate to this principall Condition here mentioned by our Saviour The occasion of the Multitudes admiring his Doctrine was that He who had never been Scholar to their Rabbins should be so expert in Scriptures as it is Verse the fifteenth Our Saviours replie to this their Doubt conceived by way of admiration in the sixteenth Verse is that he had his Learning from God and not from Man My Doctrine is not mine but his that sent me And as he was taught by his Father to deliver and teach the heavenly Doctrine so might the simplest and most unlearned amongst them be likewise taught of God to discern whether his Doctrine were of God or whether he spake of himself If they would do the Will of God and seek his Glory not their own as Christ did not seek his own Glory but his that sent him Yet might these Jews have brought the same Exceptions against our Saviours Rule for discerning Doctrines which the Papists now bring against the Scriptures why they should not be the infallible Rule of Faith as shall appear hereafter In the mean time whom shall we beleeve the Modern Jesuite who will swear one thing sitting and the contrary standing or Christ Jesus whose Word as he himself remains yesterday to day the same for ever Even at this day as well as at that time when he spake this Oracle if any man will do the Will of God which sent him he amidst the Varietie of mens Opinions concerning matters of Faith shall know of the Doctrine whether it be of God or whether Men speak of themselves without recourse unto the infallible Authority of such as sit in Peters Chair who are to Peter but as unto Moses the Scribes and Pharisees were unto whom Gods Church in Jewrie about our Saviours time was not much beholden for Doctrines of Faith or Decisions of Doubts concerning the Truth of Scriptures or principal Mysteries taught by Moses 2 Will you hear what Bellarmine the only Champion that ever Rome had for eluding evident Authorities of Scripture could answer unto this place Our Lord and Saviour did not intena in this speech to shew us that all honest minded men might understand every place of Scripture by themselves but to teach us that good men are free from diverse such Impediments as dis-enable others for understanding the true Doctrine of Faith either by themselves or by others help For some became uncapable of true Faith by pride and desire of worldly honour others by covetousnesse All these things heard the Pharisees also which were covetous and they
Infallibility might prove as a Powder-plot to blow up the whole Edifice of Christian Faith as it certainly will if men suffer it to be once planted in their Hearts and Consciences The Jesuites speculative Positions of their Churches transcendent Authority are as the Train the Popes Thunderbolts as the Match to set the whole World on Combustion unlesse his Lordly Designes though in matters of Faith and greatest moment be put in execution without Question or demur as shall God prospering these proceedings most clearly appear in the sequel of this discourse Wherein are to be discussed 1 Their Objections against us the Points of Difference betwixt us with the Positive Grounds of Truth maintained by us 2 The Inconveniences of their Positions Erection of tripple Blasphemy by the overthrow of Christianitie 3 The Original Causes of their Errour in this and such erroncous Perswasions as held by them in other Points not descried by us prove secret Temptations for others to follow them or serve as previal Dispositions for their Agents to work upon 4 The possible Means and particular Manner how Orthodoxal may be distinguished from Heretical Doctrine or the Life-working Sense of Scriptures from Artificial Glosses These Points discussed and the Positive Grounds of Christian Faith cleared as well against the open Assaults of the professed Atheists as the secret Attempts of undermining Papists we may with better security proceed to raise the Foundation laid in the first general Part of the first Book to the height intended SECT I. What Obedience is due to Gods Word what to his Messengers THe whole Scripture saith the Apostle is given by inspiration of God and is profitable to Teach to Reprove to Correct and to Instruct in Righteousnesse that the Man of God may be absolute being made perfect unto all good works What or whom he means by The Man of God is not agreed upon by all that acknowledge his words in the sense he meant them most Infallible and Authentick Some hereby understand onely such men as Timothy was Ministers of Gods word or Prophets of the new Testament and so briefly elude all Arguments hence drawn to prove the sufficiency of Scriptures for being the Absolute rule of Faith at least to All as well unlearned as learned Yet should they in all reason might Gods Word rule their Reason grant them to be such unto all such as Timothy was publick Teachers men conversant in or consecrated unto Sacred Studies but even This they deny as well as the Former the former in their opinion be more absurd for us to affirm especially holding the Hebrew text only Authentick Briefly they charge us with debasing Peter for advancing Paul or rather for colouring or adorning our pretended sense of Pauls Words that is for giving too little to Peters Successors or the Church too much to Scriptures too little to Spiritual too much to Lay men 2 These are plausible Pretences and sweet Baits to stop the mouthes and mussle the pens of Clergy-men in reformed Churches unto most of whom as they object besides the Spiritual Sword little or nothing is left for their just defence against the Insolencies of rude illiterate profane Laicks And yet who more earnest then they in this Cause against the Church against themselves yet certain it is that no man can be truly for himself unlesse he be first of all for Truth it self of which he that gains the greatest share what other detriment or disparagement soever in the mean time he sustain in the end speeds alwayes best And seeing To Lie or teach amisse is a matter altogether impossible to Omnipotencie it self to be able and willing withall to defend a Falshood or set fair colours on foul Causes is rather Impotencie then Abilitie Hence was that quicquid possumus pro veritate possumus Seeing by Truth we live our Spiritual Life to weaken it for strengthning our Temporal Hopes can never rightly be accounted any true effect of Power but an infallible Argument of great and desperate Imbecillitie 3 For these Reasons since I consecrated my labours to the search of Divine Truth my mind hath been most set to find it out in this present Controversie whereon most others of Moment chiefly depend And as unto the Romanist it is though falsly termed the Catholick so should it be unto us to all that love the Name of Christ The very Christian Cause a Cause with which the Adversaries Fortunes our Faith their Temporal our Spiritual Estate and Hopes must stand or fall a Cause whose Truth and Strength on our part will evidently appear If we first examine what the Antichristian Adversary can oppose against it CAP. I. The Sum of the Romanists Exceptions against the Scriptures 1 THeir Objections against Scriptures spring from this double Root The One that They are no sufficient Rule of Faith but Many Things are to be Believed which are not taught in Them The Second that albeit they were the compleat Rule of Faith yet could they not be known of us but by the Authority of the Church so that all the former Directions for establishing our Assent unto the Scriptures as unto the Words of God Himself were vain seeing this cannot be attained unto but by relying upon Christs visible Church The former of these two Fountains or Roots of Errour I am not here to meddle with elsewhere we shall That the Scriptures teach All Points of Faith set down in this Creed they cannot denie or if they would it shall appear in their several Explications So that the Scripture rightly understood is a competent Rule for the Articles herein contained Let us then see whether the Sense or Meaning of these Scriptures which both They and We hold for Canonical may not be Known Understood and fully Assented unto Immediately and in themselves without relying upon any visible Church or Congregation of men from whose Doctrine we must frame our Belief without distrust of Errour or Examination of their Decrees with any intention to reform them or swarve from them 2 That the Scripture is not the Rule whereon Private Men especially Unlearned ought to rely in matters of Faith from these general Reasons or Topicks they seek to perswade us First admitting the Scriptures to be Infallible in themselves and so consequently to all such as can perfectly understand them in the Language wherin they were written yet to such as understand not that Language they can be no Infallible Rule because they are to them a Rule only as they are Translated but no Unlearned man can be sure that they are translated aright according to the true Intent and meaning of the Holy Ghost for if any man do infallibly Believe this and build his Faith hereupon then is his Faith grounded upon the Infallibilitie of This or That mans Skill in Translating whereof he that is Unlearned can have no sufficient Argument neither out of Scripture nor from Reason Nay Reason teacheth us that in matters of ordinarie capacitie most men are
hold the Scriptures to be the Rule of Faith 1 WHen we affirm that the Scriptures are the only infallible Rule in matters of Faith and Christian Obedience we understand such a Rule in those matters as Aristotles Organon may be said of Logick supposing it were sound and free from all suspicion of Errour in every point and contained in it all the general and undoubted Principles from which all true Forms of Argumentation must be deduced and into which all must be finally Resolved To illustrate this Truth by a known Practise Our younger Students are bound to yield their absolute Assent unto Aristotles Authoritie in matters of Logick but not unto any Interpreter that shall pretend it save only when he shall make evident unto them that this was Aristotles Meaning And while they so only and no otherwise yield their Assent they yield it wholly and immediately unto Aristotle not to the Interpreter although by his Means they came to know Aristotles Meaning which once known without any further confirmation of other Testimonie or Authoritie commands their Obedience and Assent But ere they can fully Assent unto this great Master or throughly perceive his Meaning they must conditionally Assent unto their private Tutors or other Expositors and take his Sense and Meaning upon their Trust and Credit In like manner say we in all Matters Doctrines or Controversies of Faith and Christian Obedience we are bound to yield our Assent directly absolutely and finally unto the Authoritie of Scriptures only not unto any Doctor Expositor or other whosoever he be that shall pretend Authoritie out of Scripture over our Faith save only when he shall make it clear and evident unto us that his Opinion is the true Meaning of the Scripture And thus yielding our absolute Assent unto the Truth explained by him we yield it not to him but unto the Author of Truth whose Words we hold to be Infallible in whose Mouthes soever and once known to be His words they need not the Testimonie or Authority of him that did bring us to the true Knowledge of them And before we be brought to see their Truth with our own eyes and feel it by our sense by the effects or experiments of it upon our own Souls we are to limit our Assent and Obedience as it is set down before according to the Probabilities or unpartial Inducements which we have of the Expositors Skill and Sincerity in dispensing Divine Mysteries And these Motives or Inducements which we have of his Skill and Sincerity must be framed according to the Rules or Precepts of Scripture not according to our Affections or Humours we may not think him most to be Believed that is in highest Place or hath the greatest stroke in other Affairs For as the Faith of Christ so must our Perswasion of the faithful Dispensers or skilful Seeds-men of Faith be had without respect of persons 2 If we yield Assent or Obedience unto any Expositor or other otherwise then upon these Conditions and Limitations then as we said before whilest we yielded absolute Obedience unto his doctrine that perswaded us to true Belief because we perceived that which he spake to be the Word of God we did not yield it unto him but unto Gods Word delivered and made known unto us by him so here again by the same Reason only inverted it will evidently follow that if we Believe any mans Doctrines or Decisions to be the Word of God because he speaks it or because we hold his Words to be infallible we do not truly and properly Believe the Word of God suppose his doctrine were the Word of God but his Words and Infallibilitie onely Hence again it follows that if we yield the same absolute and undoubted Assent unto his Authoritie which we would do unto Gods Word immediately known in it self and for it self or relie upon his Infallibility in expounding Gods Word as fully as he doth upon the Word which it is supposed he knows immediately in it self and for it self by doing thus we rob God of his Honour giving that unto Man which is only due to Him For the Infallibility of this Teacher hath the same Proportion to all that thus absolutely Believe him as the Infallibilitie of the Godhead hath unto him his Words the same Proportion to all other mens Faith that Gods Word hath unto his Gods Word is the Rule of his and his Words must be the Rule of all other mens Faith Or to speak more properly God must be a God only to him and he a God to all other men 3 Here it will be demanded how men altogether Illiterate can examin any Doctrine by Scriptures If they cannot Read them how shall they Examin any thing by them not examining the Points of Faith by them how can they be said to be the Rule of their Faith In such a Sense as Aristotles Works supposing them only Authentick and all his Opposites counterfeits or new-fangles may be said to be the Rule of Blind-mens Logick for albeit they cannot read his works yet are they capable of his general and undoubted rules seeing they have as well as other men a natural faculty of discerning Truth from Falshood and can distinguish betwixt rules derived from the pure Fountain of Truth in that kind and Precepts drawn from conjectural erroneous and corrupt Surmises of shallow Brains if both be distinctly proposed unto them And the rules of Truth once fully apprehended and embraced serve as a Touchstone to discern all Consequences and Conclusions which shall be suggested unto them by others so as they wil admit of nothing for sound true Logick but what may be resolved into the former or some other Principles which they can perspicuously and immediately discern to have been drawn from the Fountain of Truth by the same natural Facultie or Ability by which they did discern the former for the faculty will still be like affected with all Principles of like Nature Use and Perspicuity In like sort must the first and general Principles of Faith be derived from Scriptures the only pure fountain of Supernatural Truths unto all illiterate hearts by the Ministery of the learned For Hearts though Illiterate once illuminated by Gods Spirit are as apt to discern Spiritual Principles from falshood or carnal Conjectures as the natural Man is to discern natural Truths from Errours of the same kind And these general and fundamental Principles of Faith engrafted in their hearts serve as infallible rules for discerning the Consonancie or Dissonancie of such Particulars as shal be suggested unto them as shal God willing hereafter be declared nor may they without Injury to Gods Spirit or inward Grace admit any other precepts into the same rank or society with these but either upon evident and distinct deduction from them or sure Experiments of their like Spiritual fruit and Use for the amendment of Life and procuring that peace of Conscience which no Natural Man can conceive much lesse can it be caused
brest He may by his own followers Consession be as incorrigible for bad Life and Manners as infallible for matters of Doctrine Seeing then their supposed Rule cannot remove those Impediments which detain the Jews with other Infidels and Hereticks from the Truth can it make men Believe aright whilest They remain If it can it is of greater force then either our Saviours Authority or skil in Scriptures Neither of which not all his travels and best endeavours here on earth though infinitely surpassing any pains the Pope is willing to take could instruct the Jews in the Doctrine of Faith whilest their carnal Affections remained in strength How can ye Believe saith he who spake as never man spake and had wrought those Works none other could which receive honour one of another and seek not the honour that cometh 〈◊〉 God alone 14 To conclude then If the Infidelity of the Jews be any just exception why Scriptures cannot be the perfect Rule of Faith this Exception will disinable the Roman Churches infallible Authoritie for being such a Rule But if the general Error of the Jews in the very main Foundation of Religion be no just Exception why either the Scripture according to us or the Churches Authority according to them should not be the Rule of Faith then cannot the Errors of Hereticks or varietie of Opinions about the sense and Meaning of particular places of lesse moment impeach the sufficiencie of Scripture for performing all that is required by either Partie in their supposed absolute Rule For it shall God willing be made evident in due place that the self same Affections onely different in degree sometimes not so much which caused the Jews Insidelitie in our Saviours time are the onely roots and fountains of Heresies and Dissentions throughout all Ages 15 And as elsewhere is already proved wheresoever the habitual Affection for degree and qualitie is the Heresie or Insidelitie is likewise the same even in such as hold contrary Opinions and would perhaps maintain their contrarietie unto death for as many strongly perswaded of their Belief in Christ shall go for Infidels in that last day so may such as think themselves Orthodoxes be tainted with the contrarie Heresie which they impugne if subject to the same Affections which did breed it But for us to account such as make profession of Christianitie Insidels or such as subscribe to Orthodoxal Doctrine Hereticks would be injurious and unlawfull not because the former Assertion indesinitely taken is not warrantable but because no man can precisely discern the Indentitie of inward Affection save he alone that knoweth the secrets of all hearts Thus all the Blasts of vain Doctrine they can oppose unto the Truth we maintain do in the issue fasten the roots of Faith once rightly planted howsoever they may shake the timerous or faint-hearted Christian or cause the weak in Faith not cleaving to Scripture as their onely infallible Rule and sure Supporter dangerously to reel and stagger But though they fall yet Gods Word shall never fail to approve it self a most perfect Rule besides others in these Two respects First in that none can fail in that course which it prescribes or fall away from Faith but by such means as the Jew hath done the true Causes of whose Apostacie and incredulitie it hath expresly foretold and fully registred to Posterity Secondly because such as it doth not no other Rule Means or Authority possible either in the earth or in the region below the earth shall ever win to true Christian Faith CAP. XXIII The Suffficiencie of Scriptures for Final Determination of Controversies in Religion proved by our Saviours and his Apostles Authority and Practise 1 NOr will They be ruled by an Angel from Heaven That will not obey the live Voice of the Son of God whose Miracles whilest he lived here on earth joyned with his Doctrine we will suppose were of as much force if the Jesuite will grant no more as the Popes Proposal of Scriptures to beget Faith or convince gain-sayers of Truth The Jews were of diverse Opinions about his Doctrine Some said he was a good man Others said No but he deceiveth the People he gives them a Rule as you heard before how to discern it If any man will do his will he shall know of the Doctrine c. This contents them not albeit he had done many and good works amongst them sufficient to have manifested his Divine Authority unto such as had never heard of Moses or a Messias to come Nay they go about to kill him for those works which bare Testimonie of his Worth and as they thought had Warrant of Scripture for so doing because he did them on the Sabbath day Here Christ is of one Opinion the Jews of another concerning the Sense of Scripture Who shall judge or by what Rule must their contrary Doctrine be tried By Christs infallible Authoritie they admit it not By extraordinary and miraculous Works they persecute him for his Miracles already wrought for their peoples good Doth Christ here leave them because destitute of a Rule to recall them If he had none how shall the Pope by his own challenge but his Vicar have any to convince his Adversaries It Christ submit his Divine Doctrine to any other Rule how dare the Pope deny submission of his to the same What Rule then was left Onely the Scripture which both 〈◊〉 acknowledge They pretend Moses Law concerning Sabbath-breach why he should die unto their false interpretation of this our Saviour opposed the true meaning of another Mosaical Scripture Moses forbad Murther as well as Sabbath-day-breaking and yet they seek to kill Christ only for Fealing a man upon the Sabbath-day so forgetfull are they of the One and so partially addicted to the Other But how shall they know that to make a man whole upon the Sabbath was not to break it and violate Moses Law This our Saviour makes evident unto them by exposition of that Law and their own Custom which continued from the first promulgation was a good interpretation of it Moses saith our Saviour gave unto you Circumcision not because it is of Moses but of the Fathers and ye on the Sabbath-day circumcise a man If a man on the Sabbath-day receive Circumcision that the Law of Moses should not be broken be ye angrie with me because I have made a man every whit whole 〈◊〉 the Sabbath-day Judge not according to the appearance but judge righteous judgement Thus was Scripture applied to their Conscience the last and finall Rule by which they stand or fall and is alwayes a Light either bringing men to see their own Salvation or putting out their wonted sight in token of their Condemnation to utter darknesse And Christs last words in that Controversie Judge not according to the appearance are likewise a written Rule of Scripture so absolute a Rule is this Sacred Word of God by our Saviours consent and practise both to inform the
Understanding and to moderate Affection which makes us blind 2 The same Method our Saviour useth in a like dispute with the last Clause whereof if we compare the Romanists Doctrine in this Controversie ' it may appear in some sort the same Theirs is our Saviours indeed but quite inverted truly Antichristian They teach we cannot know Mosaical or other Scriptures but by the Popes infallible Proposal The great infallible Teacher tels the Jews they could not Believe him or know his Doctrine though Proposed by him mouth to mouth because they had not Believed Moses Writings If ye beleeve not his Writings how shall ye beleeve my Words yet Christs Words registred by his Apostles and Evangelists must be at the least of like force and use to us as Mosaical Writings were then to the Jews Our Conclusion therefore is invincible If Moses Doctrine alone were a Rule to trie Christs Controversies with the Jews then must it and Christ conjoyned be the Rule whereby all Christians Controversies must be tried From the Opportunitie of this place the judicious Reader though not admonished would observe that our Adversaries unlesse possessed with Jewish phrensie or phantastick madnesse diseases causing men usually misdeem other for such as they most are but least think themselves could not possibly account it a part of folly in us to make the WRITTEN WORD sole Umpire in all Controversies of Religion though not impossible to be thus perverted by these Jews or others of Jewish disposition as are all Hereticks more or lesse For we will give their imaginations a yeers respite to rove about upon condition they will then return an answer what Rule either written or unwritten can possibly be imagined which would not be perverted what Authoritie either living or dead which would not be either disclaimed abused or contemned by men so minded as these Jews who in the live presence of the Son of God the heir of all things by whom the world was made and must be judged thus sought to Patronage the Murther of his Royall Person by the Authoritie of his Fathers Word unto whose Sence they thought themselves as strictly tied as any Papist to the Councel of Trent The Hereticks with whom Saint Augustine had to deal strangely wrested his words against a plain and natural meaning Though so they had done the Bishops of Rome or any others then living not disdaining to call God his Lord their practise had not seemed strange to this reverend Father for he knew the Servant was not above his Master and therefore could not expect his or any mans should be free from any such wrong or violence which he saw offered to Gods Word 3 Our Saviour in the fore-cited Controversies saw well how earnestly the Jews were set to pervert Scriptures for their purpose how glad to find any pretence out of them either to justifie their dislike of his Doctrine or wreak their malice upon his Person Reason he had as great to distast their practise herein as the Pope himself can have to inveigh against Hereticks for the like Neither is there any person now living against whom any intention of Harm can be more heinous then the intention of Murther against him nor any sort of men unlesse the Jesuites Spanish Inquisitors or such as they suborn so cruelly bent as these Jews were to seek blood under a shew of love to pure immaculate Religion Yet doth not our Saviour accuse the Scriptures though capable of so grievous and dangerous misconstruction of Obscurity or Difficultie or of being any way the Occasion of Jewish Heresie or his persecution thence caused nor doth he disswade those very men which had thence sucked this poisonous Doctrine much lesse others from reading but exhorts them in truth and deed not in word and fancie onely to relie on Scriptures as the Rule of Salvation Search the Scriptures for in them ye think and that rightly to have Eternall Life Joh 5. 9. Not intimating the least necessity of any external Authority infallibly to direct them he plainly teacheth it was the internal distorture of their proud affections which had disproportioned their minds to this straight Rule and disinabled them for attaining true Belief which never can be rightly raised but by this square and line 4 It was not then the reading of Scriptures which caused them mistake their meaning and persecute Him but the not reading of them as they should Erre they did not knowing the Scriptures and know them they did not because they did not read them thorowly sincerely searching out their inward Meaning And thus to read them afresh as our Saviour prescribed them laying aside ambitious desires was the onelie Remedie for to cure that distemper which they had incurred by reading them amisse It were a mad kind of counsel better befitting a Witch or cunning woman then a wise man to disswade one from vsing Medicines prescribed him by men of skill because he had incurred some dangerous disease by taking the like out of his own humour or in a fancie either without or contrary to the prescript of professed Physitians yet such and no better our Adversaries advice heretofore hath been and the strength of all their Arguments in the Point now in hand to this day continues this We must not make Scriptures the Rule of Faith because many Heresies have sprung thence and great Dissensions grown in the Church whiles one follows one Sence and another the contrary Whereas in truth the only Antidote against Contentions Schismes and Heresies is to read them attentively and with such preparation as they prescribe as not to be desirous of vain glory not to provoke or envie one another To lay aside all malicionsnesse guile dissimulation and evil speaking like new born babes desiring the sincere milk of the Word whereby we must grow not fashioning our selves according to this present world c. 5 These were delivered as soveraign Remedies against all Epidemical diseases of the Soul by Physitians as Both acknowledge most Infallible For better unfolding and more seasonable applying of these and infinite other like Aphorismes of life we admit varietie of Commentators but are as far from suffering any of whose spirit we have no proof especially any not ready to submit the trial of his Receits unto these sacred Principles and Experiments answerable to them to trie what Conclusions he list upon our souls as the Pope would be from taking what Potions soever any English Emperick should prescribe though disclaiming all examinations of his prescripts by Galen Hippocrates Paracelsus or any other Ancient or Modern well esteemed Physitians Rules 6 If since this late invention of the Popes Infallibilitie our Adversaries do not now as heretofore condemne all Reading Scriptures simply what marvell For as Sathan after once God had spoken to the world by his Son began to change his old note and sought to imitate the Gospels stile by writing his Heresies as God did his new Covenants
lest they also might be plucked away with the errour of the wicked and fall from their woâ—ted stedfastnesse from which others had already fallen For what reason Because they were unlearned Unlearned In what Facultie In the Scriptures no doubt For Saint Peter himself was learned onely in them and would not vouchsafe the Secular Arts of that time standing in opposition unto the Gospel this glorious Title of learning And is want of learning and knowledge in Scriptures the cause of falling from Faith and former stedfastnesse And yet must men abstain from reading them because they are obscure to such blinded Guides or may minister matter of Contention to contentious Spirits or occasion of Errour to the erverse Must we be ignorant in Them and expert in Other means of Faith Because Ignorance and want of learning in them causeth Errours in Faith and what other Means soever of mens Salvation Quis furor hic shall I say ne moriare mort or rather no possis â—…tare perire Must we abstain from our spiritual Food and so â—…evi ably starve because some others by unreasonable or intemperate taking of it have incurred what Diseases indeed very grievous Yet such as might easily have been cured or prevented had the diseased been more accustomed to feed upon those plain and 〈◊〉 Prescripts usual in the later parts of Saint Pauls Epistles as for example amongst others upon that most General Through the grace of God 〈◊〉 given unto me I say to every one that is among you that no man presume to an unstand above that which is meet to understand but that he understand according to â—â—â—riety as God hath dealt to every man the Measure of Faith 10 From carefull and assiduous Attention unto this and other like Elementarie Precepts those unlearned but presumptuous Readers of Saint 〈◊〉 Epistles might quickly have grown so wise and well learned in Scriptures as not to have medled with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so soon at least not so much rather contenting themselves while such they were like new-born Babes with 〈◊〉 Milk as much better for their weak digestion then his strong Meat so the same Apostle had else where expressely written for their instruction 〈◊〉 not presumed to know above that which was written Eâ—â—ed they had then 〈◊〉 the Truth and fallen away from their former stedfastnesse not so much by 〈◊〉 lowing the hard and difficult as by not following the plain and easie places of 〈◊〉 Paul able to have conducted them from Knowledge to Knowledge whose 〈◊〉 〈◊〉 could they with patience have expected it might in good time 〈◊〉 〈◊〉 â—… the former Difficulties Instances enough have been more might be brought to evince the general Conclusion intimated in the State of the Question before proposed There is no Occasion or Temptation which may move men to obstinate mistaking or perverting Scriptures to aâ—et Contentions but the Scriptures one where or other have a Remedie as easie as soveraigne prescribed against it so men would be diligent to seek or resolute to apply it found in their Practise or Course of life If some Spiders from the fore-mentioned or like difficult Places have suckt poyson yet other parts of the same Canon teach us to lay aside the Spiders temperature even all Maliciousnesse all Envie all Indignation or Contention Though sundry as subtilas Serpents have been mistaken in the Interpretation of some or have inverted others yet some third Place teacheth us to joyn the Doves Innocencie to the Serpents subtiltie and unto both adding the Bees Industry these very Places whence others suckt Poyson shall afford us Henie For the Word of God is in it self and unto us if we be not Spiders to our selves sweeter then Honey and the Honey combe CAP. XXIV That all their Objections drawn from Dissentions amongst the learned or the Uncertainty of private Spirits either conclude nothing of what they inten 〈◊〉 or else more then they mean or at the least dare avouch against Gods Prophets and Faithfull People of old 1 IT is a sure Argument the Truth on our part is exceeding great in that all Objections hitherto brought by our Adversaries as it usually falleth out in men more eagerly set to offend others then defend themselves though otherwise unequally matched conclude Aut nihil Aut 〈◊〉 â—…thing or too much or all for us against the Objectors But especially whilest 〈◊〉 seek to 〈◊〉 the Sufficiencie of our supposed Rule by Dissentions thence ocâ—… 〈◊〉 amongst the learned or such as should be Guides of others as their Pr 〈◊〉 are curtailed and will not touch the Points they aim at so the Conclusion which they would shuffle in not inferred from the Premises is above measure over-lashing First they fail in avouching that indefinitely of all which is true only of some Parts of Scriptures For many are so perspicuous and plain as they minister no matter of Contention no not to the most contentious Spirits professing our or their Religion These well learned and laid up in mens hearts engaged in other particular Controversies would be an excellent Light to many other Places which for want of this Method to most of both sides either seem Obscure or of the same suite their several Dispositions are But to omit particular Causes of Heresies or Hereticks perverting Scriptures else where to be prosecuted The most general and Primary is the quite contrary to that which our Adversaries assign 2 They except against Scripture and say it cannot be the Rule of Faith nor ought to be so taken of all Christians because it is so Obscure and apt to breed Contentions among such as rely upon it We have sufficiently proved that all Obscurities all Contentions about the Sence of Scriptures in points of Moment arise hence Because we do not admit of it for our only Rule all Affection to mens persons state or dignity all private Quarrels laid apart If the Jesuite could prove it should either continue Obscure in points of Faith or minister matter of Contention to such as conform their lives to the Elementary Rules or easie Precepts therein contained their Arguments were to some purpose But while this they neither can nor go about to prove they shall only prove themselves ridiculous Atheists albeit we grant them all they desire about the Variety of Opinions even in places of greatest Moment among the learned For whatsoever they can object to us either concerning the Variety of Opinions amongst the learned or such Distraction as might follow thereon in the simple and illiterate will conclude as much both against that Certainty the Ancient Prophets themselves had of their own Visions and the stedfastnesse of that Belief which the faithful amongst Gods People gave unto their Predictions or Prophecies First it is evident from the Story of Ahab that lying Spirits did counterfeit Visions then as the Spirit of Errour doth now the Spirit of Truth So as the false Prophets had strange
of our selves And again the Spirits of the Prophets are subject to the Prophets 2 And yet both these Rules concern the greatest Scholars and most skilful Interpreters in some degree as well as the meanest For none is so absolutely good none so far exceeds another but in part may be exceeded by him Nor doth this Christian Modesty which the Scripture thus teacheth bind any Christian soul or ingenuous mind to such absolute servility as the Objection must inforce upon all if it prove ought For there is no ingenuous man especially of meaner gifts but will in heart and conscience acknowledge many both Ancient and modern for far more excellent Scholars then himself and yet be fully perswaded in Conscience that in sundry particulars he hath the Truth on his side which they oppugne and the true sense of Gods Spirit in some points wherein they have erred or were ignorant For neither wil an indefinite Proposition in matters whose revelation depends upon the free Wil and Liberty of Gods Spirit and are in respect of us contingent infer every particular nor will one or sew particulars in any point infer an Universal Proposition or such as we call vera ut plurimum true for the most part Now to say believe that such a man is a better Scholar and of far more excellent gifts is but indefinite not infinite for the extent of his Scholarship or gifts beyond mine Wherefore it wil not hence follow that he is a better Scholar or interpreter in this albeit he be so in many or in most other particulars much lesse will it follow that I am a better Scholar or interpreter then he because I am better seen in this one or few particulars The Consequence or Corollary of which two Assertions is again as evident I may without breach of Modesty think I have the Truth on my side in sundry particulars against him that is far better seen in Scriptures and other Sciences then my self For albeit he were much better seen in both then he is yet are his gifts measured as well as mine although God hath given him a greater measure of such gifts then me Wherefore as I would willingly yield unto him in infinite others so may I safely dissent from him in this or â—…r particulars that are contained in the small measure of Gods gifts upon me without any just censure of Arrogancy or breach of Modesty for entring the lists of Comparison with him absolutely For now we are to be compared but in this one or few Cases not according to the whole measure of Gods gifts in us which I acknowledge far greater in him and reverence him as my Superiour for them And as I acknowledge him absolutely for my better so is he in these particulars in some sort to yield Superiority unto me Christian Modesty teacheth every man not to be hasty or rash in gain-saying the Doctrine of the Ancient or other men of Worth but rather binds him to diligence in examination of the Truth to use deliberation in gain-saying the Opinions of men better learned then himself But Christianity it self binds all Christians not to believe mens Authority against their own Consciences nor to admit of their Doctrines for Rules of Faith be they never so excellent unlesse they can discern them to be the Doctrine of that great Prophet Cui DEUS non admetitur Spiritum He cannot fail in any thing and whatsoever He saith or what his SPIRIT shall witnesse to my Spirit to have proceeded from Him I am bound to Believe But for men to whom God gives his Spirit but in measure albeit in great measure because I cannot know the particulars unto which it extends I neither may absolutely refuse nor absolutely admit their doctrines for true until I see perfectly how they agree with or disagree from his Doctrine of whose Fulnesse we have all received And even the Truth of their Writings to whom he hath given his gifts in great measure I am to examin by their Consonancy unto that small measure of his undoubted gifts in my self so far as they concern my self or others committed to my charge And in the confidence of Gods Promises for the increase of Faith and Grace to all such as use them aright every Christian in sobriety of spirit may by the Principles of Faith planted by Gods singer in his heart examin the Sentences and Decrees of the wisest men on earth to approve them if he can discern them for true to confute them if false to suspend his judgement and limit the terms of his disobedience unto them if doubtful and finally to admit or reject them according to the degrees of their Probability or Improbability which he upon sober diligent and unpartial search directed and continued in reverence of Gods Word and sincere love of Truth shall find in them 3 All the Arguments which they can heap up from the Variety of Opinions amongst the learned albeit they could make a Catalogue of Confusion in this kind as long as the tower of Babel was high can only prove thus much That no man especially no man indued with the gift of interpreting may rely upon any other mans Opinions Expositions or Decrees without further examination of them but only upon the Scripture it self which never varieth from it self nor from the Truth for this cause to be admitted as the only Infallible Rule of all Divine Truths whereunto every man must conform his Belief and Perswasions For even this Variety of Opinions about the particular Sense or Meaning of this Canon of Truth amongst such as joyntly acknowledge the Infallibility of it in general is a sufficient Reason to disclaim any mans Authority for the Rule of Faith seeing Experience shews such Variety and Partiality in them and the general Foundation of Faith held by all thus dissenting binds every man to Believe that the Scripture is not subject to any of these Inconveniences This undoubted certainty of it when it is rightly understood and perceived should incourage all to seek out the right Sense and Meaning of it which once found is by all mens consent the surest foundation of Faith for by our Adversaries consent it is the Ground of the Churches Faith and where they cannot presently attain unto it to suspend their judgements and not to follow mens Authorities but onely in Particulars whose Generals are contained in Scripture lest they may lead them against the true Sense and Meaning of it And if men generally should have no other Ground but mans Authority or Believe this or that to be the Meaning of Scripture because such a man or companie of men doth tell him so besides his wronging of Gods Spirit herein he should also wrong many other men oft-times far better learned and skilfull in Scriptures more dear in the sight of God and better acquainted with his Spirit then are they on whose Authoritie he relies Every one to whom God hath given a wise heart and Power in Scripture might
The â—esuits unwillingnesse to acknowledge the Churches proposal for the True Cause of his faith Of differences and agreements about the final Resolution of faith either amongst the adversaries themselves or betwixt us and them 464 27 That the Churches proposal is the true immediate and prime cause of all absolute Belief my Romanist can have concerning any determinate divine revelation 468 28 Discovering either the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolved into the Churches veracitie or infallibility that possibly it cannot be resolved into any branch of the First Truth 471 29 What manner of causal dependance Romish belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 478 30 Declaring how the first main ground of Romish faith leads directly unto Atheisâ— the second unto preposterous Heathenism or Idolatry 484 31 Proving the last assertion or generally the imputations laid upon the Papacie by that authority the â—esuites expreslie give unto the Pope in matters of particular Fact as in the Canonizing of Saints 495 32 What danger by this blasphemous doctrine may accrew to Christian States that of all heresies blasphemies or idolatries which have been since the world began or can be imagined 〈◊〉 Christ come to judgement this Apostasie of the Iesuites is the most abominable and conâ—…ous against the blessed Trinity 499 BLASPHEMOUS POSITIONS OF JESUITES And other Later ROMANISTS Concerning the Authority of their CHURCH The Third Book of Comments upon the CREED SECT I. Containing the Assertions of the Romish Church whence her threefold Blasphemy springs HAving in the former dispute clearly acquitted as well Gods Word for breeding as our Church from nursing Contentions Schisms and Heresies we may in this by course of common equity more freely accuse their injurious calumniators And because our purpose is not to charge them with forgery of any particular though grossest Heresies or Blasphemies though most hideous but for erecting an Intire Frame capacious of all Villanies imaginable far surpassing the Hugest Mathematical Form human fancy could have conceived of such matters but only from inspection of this real and material patern which by degrees insensible hath grown up with the Mysterie of Iniquity as the Bark doth with the Tree Such inconsiderate passionate speeches as heat of contention in personal quarrels hath extracted from some one or few of their private Writers shall not be produced to give evidence against the Church their Mother whose trial shall be as far as may be by her Peers either by her own publick determinations in this controversie or joynt consent of her authorized best approved Advocates in opening the Title or unfolding the contents of that Prerogative which they challenge for her 2 Our accusations are grounded upon their Positions before set down when we explicated the differences betwixt us The Position in brief is This That the infallible authority of the present Church is the most sure most safe undoubted rule in all doubts or controversies of faith or in all points concerning the Oracles of God by which we may certainly know both without which we cannot possibly know either which are the Oracles of God which not or what is the true sense and meaning of such as are received for his Oracles whether written or unwritten 3 The extent of divine Oracles or number of Canonical books hath been as our Adversaries pretend very questionable amongst the Ancient though such of the Fathers as for their skil in antiquity were in all unpartial judgments most competent Judges in this cause were altogether for us against the Romanists and such as were for their opinion were but for it upon an errour as thinking the Jews had acknowledged all those books of the old Testament for Canonical Scripture which the Churches wherein they lived received for such or that the Christian Church did acknowledg all for Canonical which they allowed to be publickly read Safe it was our adversaries cannot deny for the Ancient to dissent one from another in this question or to suspend their assent till new probabilities might sway them one way or other No reasons have been produced since sufficient to move any ingenious mind unto more peremptory resolutions yet doth the Councel of Trent bind all to an absolute acknowledgement of those Books for Canonical which by their own confession were rejected by S. Hierom and other Fathers If any shall not receive the whole Books with all their parts usually read in the Church and as they are extant in the old vulgar for sacred and Canonical Let him be accursed So are all by the same decree that wil not acknowledg such unwritten traditions as the Romish Church pretends to have come from Christ and his Apostles for divine and of authority equal with the written word 4 So generally is this opinion received so fully believed in that Church That many of her Sons even whilest they write against us forgetting with whom they have to deal take it as granted That the Scriptures cannot be known to be Gods word but by the Infallible authority of the present Church And from this supposition as from a truth sufficiently known though never proved they labour in the next place to infer That without submission of our faith to the Churches publick spirit we cannot infallibly distinguish the orthodoxal or divine sense of Gods Oracles whether written or unwritten from heretical or human 5 Should we admit written Traditions and the Church withal as absolute Judge to determin which are Apostolical which not little would it boot us to question with them about their meaning For when the point should come to trial we might be sure to have the very words framed to whatsoever sense should be most favourable for justifying Romish practises And even of Gods written Oracles whose words or characters as he in his wisdom hath provided cannot now be altered by an Index Expurgatorius at their pleasure That such a sense as shall be most serviceable for their Turn may as time shall minister occasion be more commodiously gathered the Trent Fathers immediately after the former decree for establishing unwritten Traditions and amplifying the extent of divine written Oracles have in great wisdom authorized the old and vulgar translation of the whole Canon Which though it were not purposely framed to maintain Popery as some of our writers say they have as frivolously as maliciously objected yet certainly as well the escapes and errors of those unskilful or ill-furnished interpreters as the negligence of transcribers or other defects incident to that work from the simplicitie of most ancient the injuries or calamities of insuing times were amongst others as the first heads or petty springs of that raging sloud of impiety which had well nigh drowned the whole Christian world in perdition by continually receiving into its chanel once thus wrought the dregs and filth of every other error under heaven
as an infallible prophet of things past which cannot approve himself a true foreteller of things to come were to invert Gods ordinance and mock his word For it hath been a perpetual law of God that no man should ever be believed more then man or by any faith more then humane though in matters present whereof he might have been an eye witness unless he shewed his participation of the divine spirit by infallible prediction of things to come or evidency of miracles fully answering to the prediction of Gods word already written as shall be shewed at large in the next Section 11 If we put together the first elements of Romish faith as they have been sounded apart they make no such compound as the simple and ignorant Papists who in policy are taught to read this lesson as little children untaught wil by guessing at the whole in grosse without spelling the parts believe they do First their prerogatives they give to Peter are blasphemous Secondly their allegations to prove that their Popes succeed as full heirs to all Peters prerogatives are ridiculous Whence it must needs follow that their faith is but a compost of folly and blasphemy This pretended perpetuity of tradition or suspitious tale of succession from Peter is the best warrant they have that the Church doth not erre in expounding the places alledged for her infallibility and their belief of their infallibility in such expositions the only security their souls can have that obeying the former decree of worshipping the consecrate Host of communicating under one kind they do not contemptuously disobey Gods principal laws mangle Christs last Wil and Testament vilifie his pretious body and bloud Seeing then they themselves confesse the places brought by us against their decrees to be divine and we have demonstrated that mens belief of that infallible authority in making such decrees to be meerly humane the former Conclusion is most firm that whilest men obey these decrees against that natural sense and meaning which the former passages of Scripture suggest so plainly to every mans conscience that the Churches pretended authority set aside none would ever question whether they could admit any restraint they obey men more then God humane laws more then divine and much better believe the traditions of humane Fancy of whose forgery for others worldly gain there be strong presumptions then the expresse written testimony of the holy spirit in the especial points of their own salvation 12 Or if unto the testimony of Gods spirit recorded in Scriptures we adde history tradition Councels or former Popes decrees or whatsoever possibly may be pretended to prove the present Popes authority it must stil be supposed greater and better known then all that can be brought for it or against it as wil appear if we apply our argument used before That authority is alwayes greater which may trie all others and must be tried by none but such is the Popes declaration or determination of all points in controversie whether about the Canon or sence of Scriptures over those which are brought for it whether about the truth true meaning or authority of unwritten traditions whether about the lawfulnesse of Councels or their Authentick interpretations in one word his determinations are Monarchical and may not be examined as S. Austin or others of the ancient Fathers writings may by any law written or unwritten So Bellarmin sutable to the Trent Councel expresly avoucheth The Fathers were only Doctors or expositors the Pope is a Judge What then is the difference betwen a Judge and an expositor To explain as a Judge there is required authority to explain as a Doctor or expositor only learning is requisite For a Doctor doth not propose his sentence as necessary to be followed but only so far as reason shall counsel us but a Judge proposeth his sentence to be followed of necessity Whereof then wil the Pope be Judge Of expounding Scriptures these places of Scripture which make for his pretended authority Must his sentence herein of necessity be followed By Bellarmin it must albeit we see no reason for it either out of Scripture or nature It is for Doctors to bring reasons for their expositions but the Pope neehs not except he wil nor may we exact it of a Judge So he adds more expresly We admit not of Bartolus or Baldus glosses as we do of Emperours declarations Austin and other Fathers in their Commentaries suppy the places of Teachers but the Councel and Popes exercise the function of Judges whereunto God hath designed them But how shal we know that God hath committed all judgement unto them seeing we have been taught by his word that he hath committed all judgement unto his son Because all men should honour the son as they honour the father We read not of any other to whom the like authority is given by God or his son yet of one whose very name shal import the usurpation of like authority that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs Vicar general unto whom the Son as must be supposed doth delegate the same judiciary power the Father delegated unto him 13 But may a Princes declaration in no case be examined by his subjects Yes though in civil matters it may so far as it concerns their conscienqes as whether it be consonant to Gods word or no whether it make more for the health of their souls to suffer what it inflicts upon the refusers or to act what it commands To controle countermand or hinder the execution of it by opposition of violence or contrary civil power subjects may not But for any but man to usurp such dominion over his fellow creatures souls as earthly Princes have over their subjects goods lands or bodies is more then Monarchical more then tyrannical the very Idea of Antichristianism And what I would commend unto the Reader as a point of especial consideration This assertion of Bellarmin concerning the Popes absolute authority directly proves him as was avouched before to be a supream head or foundation of the self same rank and order with Christ no way inferiour to him in the intensive perfection but only in the extent of absolute soveraignty For greater soveraignty cannot be conceived then this That no man may examin the truth or equity of commands or consequences immediately derived from it though immediately concerning their eternal joy or misery No Prince did ever delegate such soveraign power to his Vice-gerent or deputy nor could he unlesse for the time being at least he did utterly relinquish his own supream authority or admit a ful compeer in his kingdom Bellarmins distinctions of a primary and secondary foundation of a ministerial and principal head of the Church may hence be described to be but meer stales set to catch guls Their conceit of the Popes copartnership with Christ is much better resembled and more truly expressed by the Poets imaginations of Jupiter and Augustus Caesars fraternity Divisum imperium cum
or how can you know those Books which ye call Scriptures were from God The last and final answer according to the Jesuitical Catechismes wherein as you heard before out of Bellarmine they think they have great advantage of us would be this The holy Church our Mother doth so instruct giving us this expresse admonition withall his amplius fili 〈◊〉 ne requiras Here upon God their Father and the infallible Church their Mothers blessing their souls are bound to rest without further doubt or demand Whence unlesse they use some mental reservation or seek to shrowd themselves in the former aequivocation hitherto unfolded they must of necessity account themselves accursed if they deny the last or final resolution of their belief to be into the Churches infallibility or veracity Again what reasonable man would demand further resolution of any doubts incident to his faculty be it real or verbal speculative or practick then into the prime and immediate rules He should surely be lasht in a Grammar School that either for quantitie of syllables right accent construction of words or the like would seek a further reason then a known general rule which admitteth no exception So should he with disgrace be turned over the Barre amongst the Lawyers that would demur or seek a devolution of an evident ruled case which by his own confession could never alter Much more grosse would his absurdity appear that in the Mathematicks or other demonstrative science should attempt to resolve a Probleme or conclusion further then into an unquestionable Theorem or definition Finally might we have a centumviral Court of all professions under the Sun our Adversaries would be condemned with joint consent either of intolerable folly or impudency if they should with Valentian deny the last resolution of their faith to be into the Churches infallibilitie seeing they make it such a Catholick inerrable perpetual rule of Christian faith as admits no exception no devolution from it no appeal It is to them more then he said of Logick Ars artium scientia scientiarum a faculty of faculties a Rule of Rules able rightly to resolve all doubts concerning the very Canon of Scriptures or Gods Word written or unwritten or the true sence or meaning of both briefly able most authentically to determine and define all Controversies in Religion of what kind soever 4 Nor will it boot them ought to say that Gods Word in the Churches mouth is the Rule whereinto faith is finally resolved seeing the Church defines nothing but by Gods Word either written or unwritten For this is more then the party which believes it can know nor hath he any other motive to believe it besides the Churches definition or assertion Suppose then we should conceive so well of a temporall Judge as to presume he did never speak but according to the true meaning either of Statute or customary Law yet if we could not know either the one or the other or their right interpretation but onely by his determinations the Law were little beholden to him unlesse for a flout that should say he were resolved jointly by the Judge and it For seeing the Law is to him altogether uncertain but by the Judges avouchment or interpretation his last resolution of any act of justice must be onely into the Judges skill and fidelitie This inference Sacroboscus would not deny he himself hath made the like to prove that not the Scripture but the Church must be the infallible rule of faith You will object saith he when the Church defines it alwayes defines according to the Word of God either written or unwritten New revelations it receives none the promised assistance of the spirit helps it onely to know what is already revealed Therefore from the first to the last that which determines controversies and is the Judge in all questions of faith is the Word of God To this objection thus he answers Because we cannot be certain of the true sence of Gods Word but by the voice of the Church which hears our controversies and answers them The Church is Judge although it judge according to Gods Word which upon examination and by the spirits assistance it alwayes understands aright And if every one of us should have the infallible gift of understanding Gods Word we should not need any other Judge The Reader I hope will remember what was said before that those flowting hypocrites would fain believe the Pope saith nothing but what God saith that God may be thought to say all he sayes which is the most abhominable Blasphemie that ever Hell broacht worse then worshipping of Devils as shall appear hereafter 5 It may be some Novice in Arts that hath late read some vulgar Logicians upon the demonstrations might here frame this doubt in favour of the Romish Churches Doctrine As the finall cause may be demonstrated by the efficient and the efficient by the final so may the Church be infallibly proved by Scriptures and the Scriptures again by the Churches authority both infallibly believed each for others sake as both the former demonstrations are true and certain and yet mutually depending one upon the other 6 This objection had some late Logicians understood what they said would carry some shew of truth to countenance Valentians former Circular Resolution but they lace their Masters Rule uttered by him Pingui Minerva too too straitly For taking it as they do we should admit of circular demonstrations the conceit whereof can have no place but in a giddy brain To demonstrate the final cause in any work of Nature were to assigne a Counsellor to the infinite wisdom of the God of Nature in whose intention the end is first and is the cause of all operation or efficiencie Who could give or who would demand a naturall cause why life should be preserved for this is the will of him that gave it If question were made of the manner how the life of man and other creatures is preserved when as their heat might seem to choak them A man might truely answer by respiration and respiration is from the lungs But it is one thing to ask How or by what Means another for what End any effect is produced The former is an inquiry of the Efficient within these precincts of means or motions alwayes prime and independent The later of the final cause absolutely indemonstrable because it implies a contradiction to give a reason why that should be for whose sake all other things of that rank have being Nor is the End it self to speak properly ever produced though oft-times in common speech we take the Effect immediately thereto destinated because most sensible for the End it self as we do the starre next to the Pole because visible for the Pole or point immoveable Thus we confound respiration or actual preservation of life with the Final cause why men have lungs when as both are effects of the lungs both means of accomplishing Natures or rather the God of Natures
be certaine whether ever there had been such an Emperour as they plead succession from or at least how far his Dominions extended or where they lay This manner of plea in secular controversies would be a mean to defeat him that made it For albeit the Christian World did acknowledge there had been such an Emperour and that many parts of Europe of right belonged unto his lawfull heir Yet if it were otherwise unknown what parts these were or who this heir should be no Judge would be so mad as finally to determine of either upon such motives Or if the Plaintiffe could by such courses as the World knows oft prevail in judgement or other gracious respects effect his purpose he were worse then mad that could think the finall resolution of his right were into the Emperours last Will and Testament which by his own confession no man knows besides himself and not rather into his own presumed fidelitie or the Judges apparant partiality So in this Controversie whatsoever the Pope may pretend from Christ all in the end comes to his own authority which we may safely believe herein to be most infallible that it will never prove partiall against it self or define ought to his Holinesse disadvantage 10 Here again it shall not be amisse to admonish younger Students of another gull which the Jesuite would put upon us to make their Churches Doctrin seem lesse abominable in this point lest you should think they did equalize the authority of the Church with divine revelations Valentian would perswade you it were no part of the formal object of faith It is true indeed that the Churches authority by their Doctrine is not comprehended in the object of Belief whilest it onely proposeth other Articles to be believed No more is the Sun comprehended under the objects of our actual sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible unto us unlesse it self were the first and principal visible that is unlesse it might be seen more clearly then those things which we see by it so we would direct our sight unto it so would it be impossible the Churches infallible proposal could make a Roman Catholicks Belief of Scriptures or their Orthodoxal sence the stronger unlesse it were the first and principal credible or primary object of his Beliefe or that which must be most clearly most certainly and more stedfastly believed so as all other Articles besides must be believed by the belief or credibility of it This is most evident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposal confirmes a Roman Catholicks belief To give this Doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholick Belief but a Catholick Axiom of Antichristian unbelief which from the necessary consequences of their assertions more strictly to be examined will easily appear CAP. XXIX What manner of casual dependance Romish Belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 1 THe two main assertions of our Adversaries whence our intended conclusion must be proved are these often mentioned heretofore First that we cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposal Secondly that without the same we cannot be infallibly perswaded of the true sence or meaning of these Scriptures which that Church and we both believe to be Gods Word How we should know the Scriptures to be Gods Word is a Probleme in Divinity which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities of whose extent and meaning the Church must be infallible Judge It is necessary to salvation saith Bellarmine that we know there be some books divine which questionlesse cannot by any means be known by Scriptures For albeit the Scripture say that the Books of the Prophets or Apostles are divine yet this I shall not certainly believe unlesse I first believe that Scripture which saith thus is divine For so we may read every where in Mahomets Alcoran that the Alcoran it self was sent from heaven but we beliefe it not Therefore this necessary point that some Scripture is divine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely upon Gods Word unlesse we have Gods word unwritten we can have no faith His meaning is we cannot know the Scriptures to be divine but by Traditions and what Traditions are divine what not we cannot know but by the present visible Church as was expresly taught by the same Authour before And the final resolution of our believing what God hath said or not said must be the Churches Authority To this collection Sacroboscus thus farre accords Some Catholicks rejected divers Canonical Books without any danger and if they had wanted the Churches proposal for others as well as them they might without sin have doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not believe the Gospel unlesse the Churches authority did thereto move me He addes that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient might disclaim all without any greater sin or danger to our souls then we incurre by disobeying some parts of Scripture to wit the Apocryphal books canonized by the Romish Church The Reader I hope observes by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods providence Sacroboscus that to blind belief which belongs unto the holy Spirit working faith unto the former points by the ordinary observation of Gods Providence and Experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels Decree concerning the second assertion Bellarmine thus collects It is necessary not onely to be able to read Scriptures but to understand them but the Scripture is often so ambiguous and intruate that it cannot be understood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the divine persons the Holy Ghost proceeding from the Father and the Son as from one joynt original Original sin Christs descension into Hel and many like may indeed be deduced out of Scriptures but not so plainly as to end Controversies with contentious spirits if we should produce onely testimonies of Scriptures And we are to note there be two things in Scripture the Characters or the written words and the sence included in them The Character is as the sheath but the sence is the very sword of the spirit Of the first of these two all are partakers for whosoever knowes the Character may read the Scripture but of the sence all men are not capable nor can we in many places be certain of it unlesse Tradition be assistant It is an offer worth the taking
punishment 427 Spirit of God not to be known but by his fruits 150 Betwixt the Spirit of God and that of the Papacy the opposition is Diametral 449 c Christ would not suffer unclean spirits to publish the Gospel 354 Spirit of Antichrist 355 Spirits see Triall Proper sorcery in Jesuiticall doctrine 502 Sodom Straboes report of it 50. Circumference sixty furlongs Thirteen populous cities in that soyl destroyed by earthquake sayes he ib. Lots sons in law their wives Lots other daughters probably all destroyed in Sodom 49 Salt-sea might season the Atheist 50 Scriptures truth hath greater and surer tradition then any other Writings 10 Incitement to search the script 9 Madness not to search the script 9 Scripture miracles proved true 11 Script divine truth proved by its prevailing without outward help 11 Script confirmed by the solid marks of Historical truth 13 ad 17 Script divine truth proved by harmony of sacred Writers 17. script divine truth proved from its drift and scope 17 Script Authority proved from the vehemency and sincerity of spirituall affections 19 ad 25 Script truth proved by Poeticall fables 27 ad 30 Some scripture relations confirmed by the apparition of Heathen gods 34 ad 37 Scripture truths transformed into Poeticall fables 46 ad 57. scriptures relation of the Suns standing still misapplied to Atreus 48 Scripture relation of the fiery serpents changed into Cadmus his Dragon ib. Scripture relation of Sodom and Gomorâ—ha proved true by reason and sense 50 Scripture genealogies agree with the names of Nations 52. scriptures relations of the first inhabited parts how proved 53 Scriptures truth proved by Gods proceeding with the Iews 61 ad 90 Scriptures proved by the Iews desolation 137 Scriptures truth how to be confirmed by experiments in our selves 140 ad 145 Scriptures how to be read and heard 142 Many good qualifications required in Readers of scriptures that they may understand them 210 to 219 223 to 229 233 c. 248 256 258 c 261 264 270 Scriptures why so ineffectual in their Readers and Hearers 142 script ineffectivenesse in some no derogation to their power 142. script truth confirmed by the consent of Papists Protestants Jews 146. scripture truth to be known by practise 150. scriptures how unreasonably neglected and distrusted ib. script writ by Moses a perfect rule to the Israelites 229 to 233 255 263 Agreements and Differences betwixt Papist and Protestant about script 163 Obscurity pretended by Papists hinders not script from being that Rule 201 How Protestants grant ' script obscure 201 to 206 Unto what men and for what causes scriptures be obscure 206 to 210 Roâ—ish objections against perspicuity of script flye at God and the Pen-men of holy Writ as much as us 219 220 to 222 S. John and other Evangelists intended plainnesse 220. Pretences of Obscurity are vapours of fleshly corruption 223 233. Bellarmins darkning Lucerna 223 224 225 211. and Valentians 225 m. 226 c. yet this qualified 234. m. He sets a Candlestick upon the light 228 Papists sometimes made the holy Bible the holy Mount that might not be touched 229 m. But now may 257 upon condition m. ib. The Devil made the Jews depart from God by perswading them that Gods Law was too Obscure 230 What Protestants mean by scripture is the Rule of Faith 198 206 268 282 283. See Faith Scripture a rule of Faith even to the unlearned 199 Two Romish objections against scripture being Rule of Faith 155. The former answered 156 c Their other objections Hereticks urge scripture The Learned differ about sence of scripture private spirits uncertain answered 235 c Prove aut nihil aut nimium 266 c conclude against all science as much as against us 266 c See Hereticks Devil and Hereticks cunning in scripture Christ â—…inger and more ready to help 241 Scripture a slumbling block and snare to the unwise so Valent. 248 256. m Difficulty of scripture is the Jews vail so Valent. 209 252 Sufficiency of scripture 254 to 260. sine schola Simonis 259. m Christ submits his doctrine to scripture 255 Scriptures teach the remedy for the danger in reading scriptures 259 c The Objection Protestants permit all to use scripture and to take what sence they please ergo they have no means to end Controversies answered and retorted 271 Script must be understood by the same spirit by which they were written Bell. confesses this 286 Scripture supreme judge of Controversies in what sence 302. Councell of Trents Decree about interpreting scriptures 311 Scripture hath a Ruled Case for the successe of all State Business on foot in the World 144 About the Canon of scripture 146 T TAcitus his spleen against the Iews 70 c Against Christians 114 Tacitus objections against the Iews confuted 70 to 72. Tacitus a Tatler 76 Talmud seems to justifie the condemnation of Christ 396 Iesuites Tempt God 497 Templum Domini Templum Domini the Church the Church 374 422 508 Under the second temple no Bood added to the Canon Providence in it 59 Second Temple see Urim When the Temple was fired Titus kills the priests saying No need of them that being burnt 91 Tithes why so unwillingly payed 144 Titus dying expostulates with God 85 Tiberïus calls a Council about Pan 31 Ten Kings give power to the Beast 505 The word therefore imports not alwayes a cause of the thing but of our instruction to be taken from it 130 131 Testimony of Jesus spirit of prophesie 366 398 Testimony of Iews and papists usefull about Canon of scripture 146 147 c Thamous Egyptian 31 Thunder thought the Pythagoreans made to terrifie them in Hell 54 Turk partner with Ishmael in Circumcision A proselyt of Istmael Heir adopted to that promise Gen. 17. 20. 110 Turk signifies a wild man 110. Turks mad Historians Make Job and Alexander the Great Officers to Solomon 46 47. Under Turks and Saracens Christians suffer as Jews did under Greeks and Asiaticks 110 Tradition of parents how good for children 411 Traditions by Trent decree equal'd to script 487 Trajan in an earthquake drawn out at a window by miracle 96. Trajan shot in the shoulder 108 Trajans Army plagued with storms and flies 108 Traian pursues the Jews Enacts that if a Jew though driven by tempest set foot in Cyprus he is condemned ipso facto 111 Transubstantiation 328 Translation vulgar partly Lucians partly S Jeroms partly Theodotions the Heretick partly anothers may have scribe sâ—ps in it sayes Bellarm. yet no errata in iis quae ad Fidem mores pertinent 300 Forerius his defence and dealing for the vulgar translation 301 Trent decree for the vulgar translation 311 Tryall of spirits 150 c. 265 354 Christians in every Age tryed in tryall of spirits and in their love to God 265 Ignat. Loyola's way of tryall of spirits 151 Tryall of prophesies 434 c S Thomas Moors Jest 192 Ren. Tudelensis his visi ing and relation of the Jews his Countrey-mens
145 CAP. 33. A brief direction for preventing scruples and resolving doubts concerning particular sentences or passages in the Canon of Scripture 148 CAP. 34. Concluding the first Book with some brief admonition to the Reader 149 The Second Book How far the ministery of Men is necessary for planting Christian Faith and retaining the unity of it planted SECT I. What obedience is due to Gods Word what to his Messengers Pag. 154 CAP. 1. The sum of the Romanists exceptions against the Scriptures 155 CAP. 2. The former objection as far as it concerns illiterate and Lay-men retorted and answered 156 CAP. 3. The general heads of Agreements or differences betwixt us and the Papists in this argument 162 CAP. 4. Of the two contrary extremities the one in excesse proper to the Papists transferring all obedience from Scriptures to the Church the other in defect proper to the Anti-papist defrauding the Church of all spiritual authority That there is some peculiar obedience due unto the Clergie 165 CAP. 5 Of the diversitie of humane actions the Original of their lawfulnesse unlawfulnesse or indifferencie which without question belong to the proper subject of Obedience which not 168 CAP. 6. That sincere obedience unto lawful authority makes sundry actions lawful and good which without it would be altogether unlawful and evil pag. 170 CAP. 7. That the Apostles rule Whatsoever is not of faith is Sin doth no way prejudice the former resolution What actions are properly said to be not of faith In what case or subject doubt or scruple make them such 177 CAP. 8. That such as most pretend liberty of conscience from our Apostles rule do most transgresse it with general directions for squaring our actions unto it or other rules of faith That by it the flock stands bound to such conditional assent as was mentioned Chap. 4. 185 CAP. 9. Of the nature use conditions or properties of conditional assent or obedience 189 CAP. 10. Wherein this conditional belief differeth from the Romans implicit faith That the one is the other not subordinate to Gods Word or Rule of faith 196 CAP. 11. In what sence we hold the Scriptures to to be The Rule of Faith 198 SECT II. That the pretended obscurity of Scriptures is no just exception why they should not be acknowledged the Absolute Rule of Faith which is the Mother-objection of the Romanist 201 CAP. 12. How far it may be granted the Scriptures are obscure with some premonitions for the right state of the question 201 CAP. 13. The true state of the question about the Scriptures obscuritie or perspicuity unto what men and for what causes they are obscure 206 CAP. 14. How men must be qualified ere they can understand Scriptures aright that the Pope is not so qualified 210 CAP. 15. The Romanists objections against the Scriptures for being obscure do more directly impeach their first Authour and his Messengers their Pen-men then us and the cause in hand 220 CAP. 16. That all the pretences of Scriptures obscurity are but mists and vapours arising from the corruption of the flesh and may by the pure light of Scriptures rightly applied easily be dispelled 223 CAP. 17. That the Mosaical writings were a most perfect rule plain and easie to the ancient Israelites 229 CAP. 18. Concluding this controversie about the obscurity of Scriptures according to the state proposed with the testimony of Saint Paul 233 SECT III. That the continuall practise of Hereticks in urging Scriptures for to establish Heresie and the diversity of opinions amongst the learned about the sence of them is no just exception why they should not be acknowledged as the sole entire and compleat Rule of Faith 235 CAP. 19. Containing the true state of the question with the adversaries generall objections against the truth 236 CAP. 20. That the former objections and all of like kind drawn from the cunning practise of Hereticks in colouring false opinions by Scriptures are most pregnant to confirm ours and most forcible to confute the adversaries doctrine 239 CAP. 21. The pretended excellencie of the supposed Roman rule for composing controversies impeached by the frequencie of Heresies in the Primitive Church and the imperfection of that union whereof since that time they so much boast Page 242 CAP. 22. That our Adversaries objections do not so much infringe as their practise confirms the sufficiencie of Scriptures for composing the greatest controversies in Religion 247 CAP. 23. The sufficiencie of Scriptures for final determination of controversies in Religion proved by our Saviours and his Apostles authority and practise 254 CAP. 24. That all their objections drawn from dissentions amongst the learned or the uncertainty of private spirits either conclude nothing of what they intend against us or else more then they mean or at the least dare avouch against Gods Prophets and faithfull people of old 260 CAP. 25. How farre upon what termes or grounds we may with modesty dissent from the Ancient or others of more excellent gifts than our selves That our adversaries arguments impeach as much the certainty of human sciences as of private spirits 266 SECT IIII. The last of the three main Objections before proposed which was concerning our supposed defective means for composing controversies or retaining the unity of faith fully answered and retorted That the Roman faith hath no foundation 271 CAP. 26. Containing the true state of the question or a comparison betwixt the Romish Church and ours for their means of preventing or composing controversies 272 CAP. 27. That the Romish Church hath most need of some excellent means for taking up of contentions because it necessarily breeds so many and so grievous 275 CAP. 28. Of two sences in which the excellencie of the Romish Churches pretended means for retaining the unity of faith can onely possibly be defended the one from the former discourse proved apparently false the other in it self as palpably ridiculous 278 CAP. 29. That their arguments drawn from conveniencie of reason or pretended correspondencie between Civil and Ecclesiastical Regiment do prejudice themselves not us 282 CAP. 30. That the finall triall of this controversie must be by Scriptures that the Jesuites and modern Papists fierce oppugning all certainty of private spirits in discerning the divine truth of Scriptures or their true sence hath made the Church their mother utterly uncapable of any Plea by Scriptures for establishing her pretended infallibility 285 CAP. 31. The insufficiencie of the Roman Rule of faith for effecting what it aims at albeit we grant all they demand in this controversie The ridiculous use thereof amongst such as acknowledge it The sufficiencie of Scriptures for composing all contentions further illustrated 297 CAP. 32. Brieflie collecting the summe of the second Book 306 THE ETERNAL TRUTH OF SCRIPTURES AND CHRISTIAN BELIEF thereon wholly Depending manifested by its own LIGHT The first Book of Comments upon the Creed First Generall Part. SECT I. I believe in God the Father c. IF in any at all most of
Gospel should sleep in all or most intermediate Ages till these later dayes wherein we live wherein such Observations are more Seasonable We being the Men on whom the later Ends of the world are come Happily had Ecclesiastick Writers Commented upon those times our curious Modern Wits too much addicted unto Gentilism would have given less Credence to the pregnant Testimonies of profane Authors as suspecting lest Christians in whose Custody their writings for many generations have been had infected either the whole Discourses or some peculiar Circumstances pertinent to their purposes or apt to countenance their Opinions otherwise improbable in the worlds Judgement But now by how much the Silence of Ecclesiastick Authors in these narrations hath been greater and the Testimonies of Heathen Writers more plentiful or pregnant so much the more unexcusable is the curious and unregenerate Artist or incredulous Atheist That most generations since those times whereof we treat should expect Signs in the Sun Moon to come before the Day of Judgement cannot seem either strange in itself or prejudicial to this Doctrine which we deliver if we call to mind how men otherwise truly Religious have been usually ignorant or mistaken in the meaning of divine Mysteries until the time apointed for their Revelation or until they unfold their Enigmatical Construction by the approach or Real Existence of the Events foretold Thus many well affected to our Saviour and his doctrine did expect Elias should come before the Kingdom were restored to Israel even whilst they had John Baptist of whom that Prophecy was properly meant amongst them Yea after he had Sealed his Embassage with his Bloud Even in the Apostles time That our Saviour should instantly come to give Final Judgement was an Opinion as it seems from S. Paul his Admonition to the Thessalonians generally received amongst Christians first occasioned as is most probable from misconstruction of our Saviours Prophesie Verily I say unto you This Generation shall not passtil all these things be done and this Misconstruction caused from a Common Errour or Ignorance in not distinguishing betwixt the Typical and the Mystical or Substantial Sense of Prophesies oft-times both alike literally and necessarily imported in the self-same words From this Errour of Christians in misapplying our Saviours words unto the Substance which for that time were onely applyable to the Type was the like Tradition propagated to the Heathen of those times as may be gathered from Lucan who lived when S. Paul flourished and died by the same Tyrants appointment His description of the last Day is but a Poetical Descant upon our Saviours words related by three of his Evangelists The Sun shall wax dark and the Moon shall not give her light and the Stars of heaven shall fall and the powers of heaven shall be shaken sic cum compage soluta Secula tot Mundi Suprema coâ—gerit Hora Antiquum repetens iterum Chaos omnia mistis Sidera sideribus concurrent Igneapontum Astrapetent Tellus extendere Littoranolet Excutietque Fretum Fratri contraria Phoebe Ibit obliquum bigas agitare per arbem Indignata diem poscet sibi totaque discors Machina divulsi turbabit Foedera Mundi When the last hour hath summ'd up Time and when This Frame resolves into 's First Chaos Then The Stars shall justle Reel Fall fowl and drop Into the Sea Churl â—arth will grudge and stop The waters Course The Moon shall Counter-move The Sun And claim to Rule the Day Thus Love Love that Aton'd each Atome with his Brother Made Feuds in League or Truce to Kisse each other Love Ligament of Th' universe Turn'd Hate All fals in pieces See you Doomes-Dayes Fate The Romans might well have taken their Martyred Poet for a Prophet at least in this Prediction when within few years after they did behold the Sun and Moon with all the Host and powers of heaven Tragically Acting what he had penn'd The Romans conceit of that rueful Spectacle whose Admiration had brought her great Philosopher ‖ Natures Curious Secretary to his untimely Death in Dions words Book 66. was thus Postremo tantus fuit cinis ut inde pervenerit in Asricam Syriam Aegyptum introieritque Romam ejusâ— aerem compleverit solem obscuraverit Nec mediocris etiam Romae trepidatio complures ad dies accidit or as some read id Romae accidit paucis post diâ—bus quum omnes ignorarent id quod sactum erat in Campan a nec quid esset conjectura assequi possent Itaque etiam ij putare coeperunt omma sursum deorsum ferri solemque in terram cadere ac terram in coelum conscendere So well doth this Heathen expresse the Prophets Words I will shew Wonders in the heavens and in the earth Bloud and Fire and Pillars of smoak Joel 2. 30. But most admirable is the consent between the same Prophet and Pliny the younger who was an eye-winesse of the first rising of that smoak portending such dismal times That great and terrible Day of the Lord before which as the Prophet speaks the Sun was to be turned into darkness and the Moon into Bloud was not to be terminated unto one set Natural or Artificial day but to be extended unto all the Prodigious Calamities which after Jerusalems destruction successively ensued throughout the world or as another Prophet speaks unto the continuance of that great Controversie which the Lord had with the Nations before which the Burning of Vesuvius was as a Beacon to give warning to all slesh And the Ingenious Reader will I hope be incited by Pâ—…ies expressing the beginning of that Prodigious Sight to Admire the Hidden Mysteries that are often enwrapt in the Enigmatical Propriety of Prophetical Words rather then censure this Observation following for a Tale of Smoak or Critical Conjecture fet beyond that Region wherein these Fiery Comets appeared The word in the Original rendred by Pillars properly signifies a Palm-tree From the Analogie betwixt Pillars and whose long Trunk and broad Top it comes to signifie a Pillar or Supporter Pliny the younger setting down the occasion manner of his Uncles death resembles the first Apparition of that Huge and strange Cloud unto a Pine-tree for to no other as he saith he could more fitly compare it though for this reason it might altogether as 〈◊〉 have been compared to a Palm-tree had that Tree been as well known in Italy as in the Region wherein the Prophet lived that did foretell this strange Apparition so long before Plinies words are these Mater mea melicat eâ— apparerenubem inusitata magnitudine specie Surgit ille ascendat locum ex quo maxime Miraculum illud conspici poterat Nubes incertum procul intuentibus ex quo monte Vesuvium fuisse postea cognitum est oriebatur â—â—jus formam non alia magis arbor quà m Pinus expresserit Nam longissimo velut trunco elata in altum quibusdam ramis diffundebatur Credo quia
obnoxious to brrour and the most Skilful may have his escapes in a long Work For Opere in longo sas est obrepere somnum Aliquando bonus dormitat Homerus A man may sometimes take Homer napping even in that Art whereof he was Master much more may the greatest Linguist living in a Work of so great Difficultie as the Translation of the Bible not another Mans though that more easie to erre in then a mans Own but the Work or Dictates of the Holy Ghost prove an Homer but a blind Guide unto the blind Many things he cannot See and many things he may Oversee And how then can any man Assure himself that in those Places whereon we should build our Faith he hath not gone besides the Line unlesse we will admit an Insallible Authoritie in the Church to assure us that such a Translation doth not erre 3 Again in those very Translations wherein they agree Luther gathers one Sense Calvin another every Heretick may pretend a secret Meaning of his Private Spirit Who shall either secure the People distracted by Dissensions amongst the Learned or the Learned thus dissenting unlesse the Infallible Authoritie of the Church Finally without such an Infallible Authoritie Controversies will daily grow and unlesse It be established they can never be composed seeing every man will draw in the Scriptures as a Party to countenance or abett his Opinion how bad soever The Ground of all which Inconveniences though the Sectaries cannot see it is the natural Obscurity and Difficulty of the Scriptures These are the main Springs or first Fountains whence the Adversaries Eloquence in this Argument flows And it will be but one labour to stop up These and his Mouth Or granting them passage we may draw his invention against us drie by turning their course upon himself CAP. II. The former Objection as far as it concerns illiterate and Lay-men retorted and answered 1 IF to suppose such an Authority were sufficient to confirm any Translation or secure the world of sincere Translations or to allay all Controversies arising about the true Sense and Meaning of Scriptures we were very Impious to deny it But if we have Just Cause to suspect that such as contend for it have but Put this Infallible Authority as the Astronomers have Supposed Some Epicycles and Eccentricks Some the motion of the Earth to salve their Phenomena which otherwise might seem Irregular We may I trust Examin First Whether the Supposal of this Infallible Authority in the Church do salve the former Inconvenience Secondly whether greater Inconveniences will not follow upon the putting of it then are the supposed Mischiefs for the Avoidance of which this Infallible Principle was invented and is by the Favourites of this Art sought to be established and perswaded 2 That this supposed Infallible Authority of the Church visible doth no way salve the Inconveniences objected against our Positions is hence evident As the Scriptures themselves were written in a Tongue not common nor understood of all Nations but of some few so likewise the Decrees of this visible Church concerning the Authoritie of Translations are written in a Tongue neither common to all nor proper at this day to any unlearned Multitude but to the Learned only Sometime they were written in Greek but in later years all in Latin or some other Tongue at the least not common to all Christians for no such can this day be found Nor is the Pope or his Cardinals able to speak properly and truly every Language in the Christian world of which he challengeth the Supremacie He Would be the Universal Head indeed but he hath not nor dare he professe he hath an Universal Tongue whereby he may fully instruct every Person throughout the Christian world in his own natural known mother Tongue For Bellarmin brings this as an argument why the Bible should not be translated into modern Tongues because if into one why not into another and the Pope as he confesseth cannot understand all 3 Tell me then you that seek to bring the unlearned Lay-sort of men to seek shelter under the Infallible Authoritie of the Romish Church how can you assure them what is the very true Meaning of that Church They understand not the Language wherein her Decisions were written What then must they infallibly and under pain of Damnation Believe that you do not Erre in your Translations of them or must they stedfastly Believe that you Interpret Her Decrees aright Nay even those Decrees which you hold Infallible condemn all private Interpretation of them and your greatest Clerks daily dissent about the Meaning of the Trent-Councel in sundry Points Yet unless the Lay people can stedfastly Believe that you Interpret the Churches Sentence aright your supposed Rule of the Churches Infallibilitie in confirming Translations or Senses of Scripture can neither be a Rule Infallible nor any way Profitable unto them For it hath no other Effect upon their souls save only Belief and they have no other Means to know that this which they must Believe is the Churches Sentence but your Report then can they not be any more certain of the Churches Mind in this or that point then they are of your Skill or Fidelitie neither of which can be to them the Infallible Rule of Faith For if they should be thus Infallibly perswaded of your Skil or Fidelitie then were their good Perswasion of you the Ground and Rule of their Faith and so they must Believe that you neither did nor could Erre in this Relation Whereas your own Doctrine is That even the Learnedst among you may Erre and you cannot denie but that it is possible for the Honestest Jusuite either to Lie or Equivocate Otherwise your Infallibilitie in not Erring were greater then your Popes or Churches for they both may Erre unlesse they speak ex Cathedra Now whether the Pope speak this or that ex Cathedra or whether he speak or write to all or no is not known to any of the common People in these Northern Countries but only by your Report which if it be not Infallible and as free from Errour as the Pope himself the People must still stagger in Faith Nor do I see any possible Remedie unlesse every man should take a Pilgrimage to Rome or unlesse you would bring the Pope throughout these Countries as men use Monsters or strange Sights Yet how should they be certain that this is the Pope rather then some Counterfeit or how should they know Rome but by others Or can you hope to salve this Inconvenience by an Implicit or Hypothetical Faith as that it were enough for the Lay people to Believe absolutely and stedfastly that the Pope or Church cannot Erre but to believe your Report or Informations of his Sentence in doubtful Cases only Conditionally if it be the Popes Mind if otherwise we will be free to recall our present Belief This is all which I can imagin any of you can say for your selves
doth the Pope challenge to himself the gift of Prophecie but only of legal Decisions which are no otherwise written then many write and contain no deeper nor more Supernatural Matter then many may invent most of them usually penned in a base and barbarous Logick Phrase his Stile at the best is not peculiar his Character easie to be counterfeited by any man that can pen a Proclamation or frame an Instrument in Civil Courts 7 To recollect what hath been said First seeing God is more to be Believed then Men secondly seeing we have better Arguments to perswade the People that these Scriptures daily read in our Church are Gods own Words then the Priests and Jesuites have that the Tidings which they bring from beyond Sea are the Popes or Churches Decrees or Sentence we may and ought Teach them to relie immediately upon Gods Word preached or read unto them as the surest and most Infallible Rule of Faith the most lively most effectual and most forcible Means of their Salvation Or if the Jesuites will teach them to Believe the Popes Decrees given ex Cathedra or the Churches Opinion indefinitely taken Fide divina by Infallible Faith but the Jesuites or Priests Expositions or Translations of them only Conditionally and with this Limitation If so they be the Pope or Churches Decrees we may in like sort with far greater Reason teach the People to Believe the Scriptures or the Word of God absolutely and our Translations or Expositions of it but Conditionally or with Limitation so far as they are Consonant to the Word of God Seeing it is as probable that we may expound Gods Word as rightly and sincerely as the other can the Church or Popes Edicts we have better Reason to exact this conditional Obedience and Assent in the Vertue and Authoritie of Gods Word which we make the Rule of Faith then they can have to exact the like Obedience by Vertue of the Pope or Churches Edict which is to them the Mistresse of Faith For it is more certain to any man living that Gods Word is most Infallibly True then that the Pope cannot Erre Wherefore if the Absolute Belief of the Popes Infallibilitie and Conditional Belief of the Jesuites or Priests his Messengers Fidelitie or Skill be sufficient to Salvation much more may the Absolute Belief or Assent unto the Infallibility of Gods Word and such Conditional and limited Belief of his Ministers Fidelitie be sufficient for the Salvation of his People who as hath been proved cannot be more certain that the Romish Church saith This or That then we can be of Gods Word For they never hear the Church or Pope speak but in Jesuites or Priests Mouthes And although they knew he said just so as those say yet may a man doubt in Modestie whether the Popes Words be alwayes Infallible but of the Infallibilitie of Gods Word can no man doubt 8 And Here I cannot but much wonder at the preposterous courses of these Romanists who holding an Implicite Faith of Believing as the Church Believes in many Points to be sufficient unto Salvation will yet fasten this implicite Faith upon the present Church of Rome and not refer it rather unto that Church as it was under S. Peters Jurisdiction and Government For if Universalitie be as they contend a sure Note of undoubted Truth then must it needs be more undoubtedly True that S. Peter could not Erre in Matters of Faith then that this present Romish Pope and his Cardinals cannot so Erre For all Papists hold this as True of S. Peter as of this present Pope and all Protestants hold it True of S. Peter not in the present Pope and so did all the Fathers without controversie hold it most True that S. Peter did not teach amisse in his Apostolical Writings So that Universalitie is much greater for S. Peter then for this Pope that now is or the next that shall be 9 For these Reasons fully consonant to their own Positions all Papists me-thinks in Reason should make the same Difference in their Estimate of S. Peter and later Popes which a French Cardinal as the Tradition is at Durham once made betwixt S. Cuthbert and venerable Bede Abeit S. Cuthbert was accounted the greater Saint amongst them whose greater Benefactour he had been in which respect they brought the Cardinal first unto S. Cuthberts Tomb yet because he knew him not so well but only by their Report he praies very warily Sancte Cuthberte si Sanctus es or a pro me But afterwards brought unto Bedes Tomb then in the Consistory because he had been Famous in Forrain Nations from the Commendations of lesse partial Antiquitie he fell to his prayers without Ifs and And 's Vener abilis Beda quia tu Sanctus es or a pro me 10 Proprotional to this Caution in this French-mans Prayers should every modern Papist limit his Belief of the present Popes Infallibilitie in respect of S. Peters And say thus in his heart As for S. Peter I know he Believed and Taught aright And I beseech God I may Believe as he Believed and that my Soul may come whither his is gone as for this present Pope if he believe as S. Peter did be likely to follow him in LIfe and Death I pray God I may Believe as he Believes and do as he Teacheth but otherwise believe me I would be very loath to pin my Belief upon his Sleeve lest happily he run Headlong to Hell to that which should have drawn me up to Heaven For in this Life I walk by Faith and by Faith I must ascend Thither if I ever come There and therefore I dare not fasten my Belief upon any Man whom I would be loath to follow in his Course of Life But most surely might this Implicite Faith be fastned upon Gods written Word contained in the Writings of Moses the Prophets Apostles and Evangelists We know O Lord that Thou hast Taught them All Truth that is Necessary for thy Church to know And our Adversaries confess that thy Word uttered by Them rightly understood is the most sure Rule of Faith for by This they seek to establish the Infallibilitie of the Church and Pope They themselves speak aright by their own Confession where they speak consonantly unto it Wherefore the safest Course for us must be to search out the True Sense and Meaning of it which is as easie for us as them to find as in the Processe of these Meditations God willing shall appear 11 Unto the main Objection concerning the Means of knowing Scripture to be Scripture we have partly answered or rather prevented it in the first Treatise and throughout this whole intended discourse we shall God willing explicate the former general Means or Motives as also bring other peculiar Inducements for the establishing of True Faith unto the particular Articles in this Creed contained For the present Difficultie concerning the Rule of Illiterate Lay-mens Faith or such as understand not those Languages in which
annexed to any peculiar Men or Company of Men distinct from others by Prerogative of Place Preheminence of Succession and from him or them to be derived unto all others set apart for this Ministerie or whether the Ministerie of any men of what Place or Societie soever whom God hath called to this Function and enabled for the same be sufficient for the begetting of true Faith without any others Confirmation or Approbation of their Doctrine 9 Secondly it is questioned how this Ministery of Man which is necessarily supposed ordinarily both for knowing the Word of God and the true Meaning of it becomes available for the begetting of true Belief in either point In whomsoever the Authoritie of this Ministerial Function be the Question is whether it perform thus much only by Proposing or Expounding the Word which is Infallible or by their Infallible Proposal or Exposition of it that is whether for the attaining of true Belief in both Points mentioned we must relie infallibly upon the Infallible VVord of God only or partly upon it and partly upon the Infallibility of such as expound it unto us Or in other words thus whether the Authoritie or Infallibilitie of any Mans Doctrine or Asseveration concerning these Scriptures or their true Sense be as infallibly to be Believed as those Scriptures themselves are or that Sense of them which the spirit of God hath wrought in our Hearts by sure and undoubted Experience 10 These are the principal Roots and Fountains of Difference between us concerning our present Controversie whence issue and spring these following First Whether Christ whose Authoritie both acknowledge for Infallible hath left any Publick Judge of these Scriptures which both receive or of their right Sense and Meaning from whose Sentence we may not appeal or whether all to whom this Ministrie of Faith is committed be but Expositors of Divine Scriptures so as their Expositions may by all faithful Christians be examined Hence ariseth that other Question whether the Scriptures be the Infallible Rule of Faith If Scripture admit any Judge then is it no Rule of Faith If all Doctrines are to be examined by Scripture then is it a perfect Rule 11 Our Adversaries especially later Jesuites Positions are these The Infallible Authoritie of the present Church that is of some visible Companie of living Men must be as absolutely Believed of all Christians as any Oracle of God and hence would they bind all such as proâ—esse the Catholick Faith in all Causes concerning the Oracles or Word of God to yield the same Obedience unto Decrees and Constitutions of the Church which is due unto these Oracles themselves even to such of them as all Faithful Hearts do undoubtedly know to be Gods written Word 12 The Reasons pretended for this absolute Obedience to be performed unto the Church or visible Company of Men are drawn from the Insufficiency of Scripture either for notifying it self to be the Word of God or the true Sense and Meaning of it self Consequently to these Objections they stifly maintain That the Infallible Authority of the present Church is the mosâ— sure most safe undoubted Rule in all Doubts or Controversies of Faith or in all Points concerning these Oracles of God by which we may certainly know Both without which we cannot possibly know either which are the Oracles of God which not or what is the true Sense and Meaning of such as are received for his Oracles one of the especial Consequents of these Assertions is That this Churches Decisions or Decrees may not be examined by Scriptures 13 Our Churches Assertions concerning the knowledge of Gods Word in general is thus As Gods Word is in it self Infallible so it may be infallibly apprehended and Believed by every Christian unto whom he vouchsafeth to speak after what manner soever he speak unto him Yea whatsoever is necessary for any man to Believe the same must be infallibly written in his heart and on it once written there he must immediately relie not upon any other Authoritie concerning it 14 Or if we speak of Gods written Word our former general Assertion may be restrained thus 15 We are not bound to Believe the Authority of the Church or visible Companiâ— of any living men either concerning the Truth or true Sense of Divine Oracles written so stedfastly and absolutely as we are bound to Believe the Divine written Oracles themselves Consequently to this Assertion we affirm 16. The the Inâ—allible Rule whereupon every Christian in matters of written Verities absolutely and finally without all appeal condition or reservation is to relie must be the Divine written Oracles themselves some of which every Christian hath written in his Heart by the finger of Gods Spirit and Believes immediately In and For themselves not for any Authoritie of Men and these to him must be the Rule for examining all other Doctrines and trying any Masters of Faith But because most in our daies in Matters of Faith and Christian Obedience misse the Celestial Mean and fall into one of the two extreams It shall not be amisse while we seek to divert their course from Sylla to admonish lest they make shipwrack in Charybdis CAP. IV. Shewing the Mean betwixt the two Extremities the one in Excesse proper to the Papists the other in Defect proper to the Anti-papist 1 IT is a Rule in Logick that Two contrary Propositions for their form may be both False And hence it is that many Controversers of our times either in love to the Cause they defend or heat of contention not content only to Contradict but desirous to be most Contrarie to their Adversaries fal into Errour with them No Controversie almost of greater moment this day extant but yields Experiments of this Observation though none more plentiful then this in hand concerning the visible Churches Authoritie or Obedience due to Spiritual Pastours 2 The Papists on the one side demand Infallible Assent and illimited Obedience unto whatsoever the Church shall propose without examination of her Doctrine or appeal which is indeed as we shall afterwards prove to takeaway all the Authority of Gods Word and to erect the present Churches Consistorie above Moses and S. Peters Chair On the other side sundrie by profession Protestants in eagernesse of opposition to the Papists affirm that the Church or Spiritual Pastors must then only be Believed then only be Obeyed when they give Sentence according to the Evident and Expresse Law of God made evident to the Hearts and Consciences of such as must Believe and Obey them And this in one word is to take away all Authoritie of Spiritual Pastors and to deprive them of all Obedience unto whom doubtlesse God by his written Word hath given some special Authoritie and Right to exact some peculiar Obedience of their Flock Now if the Pastor be then only to be Obeyed when he brings evident Commission out of Scripture for those particulars unto which he demands Belief or Obedience
common reason and cannot but command the Assent of every sanctified Mind That such Men are most likely to have the Meaning of Gods Spirit which walk according to Gods Spirit and seek not their own Gain Glory or pleasure but Christs Glory his Will and peoples Good and such again are most likely to use greatest sincerity in delivering the Truth which they know without partiality or respect of persons Again men are bound caeteris paribus to Believe them best and Obey them most of whose skil and sincerity in dispensing the Mysteries of faith they have had most comfortable and spiritual Experience For the Article of Gods providence binds us hereto and wils us to reverence our Fathers in Christ either such as by his Word first begot faith or nourished it in us more then others Thus much concerning this point I have thought good to insert in this place because the true and sincere Practise of Obedience according to that measure of Truth or Belief which men have though but imperfect is the excellentest Means for attaining the clear sight of Divine Truth and that perfect Measure of sanctifying Belief which in this life can be looked for as shall God willing afterwards appear CAP. X. Wherein this Conditional Belief differeth from the Romans implicite Faith That the one is the other not subordinate to Gods Word or Rule of Faith 1 AS this Opinion of conditional Assent unto Divine Truthes not absolutely known for such holds the Mean betwixt the two Extreams or contrary Errours above mentioned So is this conditional Assent it self a Mean betwixt that absolute Belief which all acknowledge to be necessarie in some principal Points of Christian Faith and that implicit Belief which the Romish Church exacts in all points whatsoever Our Assent unto many Articles of Faith is actually and expresly absolute The implicit Belief of the Romanists is but potentially or rather vertually and implicitely absolute This conditional Belief hitherto mentioned not so much as potentially much lesse implicitely or virtually absolute That properly is Believed by an implicite Faith which is not actually and expresly Assented unto in the particular but yet is so essentially and immediately contained in some general Article or Point of Faith absolutely or expresly Believed that this Particular likewise is Assented unto in grosse whilest we Assent to it and may be as absolutely as expresly and distinctly Assented unto as the General when it is once explicated and unfolded In this Sense we say the Conclusion is implicitely contained in the Premisses the Corollarie in the Theorem or the immediate Consequent in his necessarie Antecedent For he that grants One of these absolutely must upon the same terms grant the Other at the first proposal of it unto him But this conditional or reservative Belief may be of such Points as are not certainly and infallibly contained in any Principle of Faith absolutely expresly actually or infallibly acknowledged much lesse so essentually and immediately contained in any that a man cannot absolutely grant it but he must absolutely Believe them And albeit off-times they may be infallibly deduced from known undoubted Principles of Faith yet is not the deduction so immediate as can be made clear and evident to all Capacities at least not at the first sight without any further increase of Knowledge in Spiritual Matters And before the deduction be made as evivident and apprehended asinfallible as are the general Articles whence they are deduced the Particulars deduced from them may not be so infallibly and absolutely Believed as the Generals are The Papists besides their Explicit Belief of some few main Points demand an Implicit Belief of as many Particulars as the Church shall propose so as whatsoever the Church shall propose with them once proposed admits no conditional Belief all must be Absolute albeit the parties Believing cannot discern any necessary or probable deduction of the particulars from general Points absolutely and expresly believed It is enough that they know them to be proposed by the Church For once Believing Whatsoever the Church saith is most Infallible which is the main Article of Roman Faith no man can denie any particular proposed by it to be infallible more then he can deny the Conclusion for certain after he hath granted the Premisses for such Consequently to these Positions they make the Visible Church the Rule and Mistresse of mens Faith as they speak For albeit a man at this present think otherwise of many Points of greatest Moment then the Church or Pope doth or though he think not at all of many things which they in time may propose unto him yet after they have proposed either a contrarie Opinion to that which his Conscience tels him is Gods Word or a new and strange Position which he never thought of he must without more ado Believe both absolutely and expresly and so finally retract extend enlarge abridge direct and frame his Faith according to that Rule or Standard which they shall set him Hence God willing shal appear the Madness of some great Schollers among them who holding the Church to be such a Rule of Faith would perswade us if we would be so simple that their last Resolution of Faith is not into the Churches Authoritie but into the Scripture For nothing can be resolved beyond it rule to make the Churches authority such an absolute authentick unquestionable rule of faith as the Papists do and withal to seek the resolution of any point of faith further then it or to derive it from Scripture doth argue such a medley of Folly Impietie as if some gullish Gentleman desirous to prove the Antiquitie of his House should draw his Pedigree from Adams great Grandfather and yet hold the Records of Moses for most undoubted and true which affirm Adam to have been the first Progenitour of all Mankind Whether they seek to resolve their Faith into the Scriptures acknowledged by us and them or into other Unwritten Revelations pretended for Divine Truths their Folly will still appear the same so long as they hold that impious and blasphemous Opinion making the Churches Authoritie such a Rule of Faith as hath been said Their Injuries and Contumelies unto Gods written Oracles as hath heretofore been intimated are especially Two First they deny them to be any intire Rule for the number of Precepts Secondly they make those very Precepts which are acknowledged for Divine insufficient for the establishment of true Faith unto themselves without the Churches Authority We acknowledge them every way sufficient for the Edification of Christs Church in Faith and Manners and consequently both to our Positions and the Truth we teach that all Matters of Faith must be finally resolved into these Divine written Verities which for this reason we acknowledge the only Infallible Rule of Faith The Meaning of which Assertion is here to be further explicated that so the Truth may be maintained against their Objections CAP. XI In what Sense we
by meer Natural precepts For we suppose what afterwards wil manifest it self that all Truths necessary for men to Believe have a distinct relish from all falshood or other unnecessary or superfluous Truths and may be known by their fruit so men wil be careful to preserve the Sincerity of their Spiritual Taste 4 Gods written Word then is the only pure Fountain and Rule of Faith yet not such immediately unto all as it is written but the Learned or Spiritual Instructors only whose Hearts and Consciences must be ruled by it as in all other spiritual duties so especially as they are Instructors in this That they may not commend any Truths or principles of faith unto the illiterate but such as are expresly contained in Gods written Word or at least are in substance the self same with these written Truths If the Unlearned through Gods just Judgement absolutely admit of other principles and equalize them with these such shal lead them into Errour and pervert their faith If they doubt of any mans Doctrine whether it be truly Spiritual or consonant to the foundation of faith they may appeal to Scriptures as they shal be expounded to them by others Finally they are tied to no visible Company of men whom they must under pain of damnation follow but for their Souls Health they may trie every Spiritual Physitian If they wil be Humorous they may but at their own peril both for Temporal Punishment in this life and for Eternal in the life to come 5 For conclusion the Scripture according to our doctrine and the general Consent of Reformed Churches is the only Infallible rule of faith in both respects or conditions of a Perfect Rule First in that it contains all the principles of faith and points of salvation So that no Visible Church on earth may commend any doctrine to others as a doctrine of Faith unlesse it be commended to them for such by the Scriptures by which every ones doctrine that acknowledgeth God for his Lord must be examined as by a Law uncontrollable Secondly in that these principles of faith are plainly perspicuously and distinctly set down to the Capacities of all that faithfully follow their practical rules most plain most perspicuous and easie to all capable of any rule or reason So that this Sacred Canon needs no Associate no Addition of any Authoritie as equally infallible nor more perspicuous then it self to supply what it wants only the Ministery of men skilful and industrious in the search or Exposition of it is to be supposed And all these be they never so excellent and wel conversant in them are unto Scriptures but as the ordinary Expositors of Classick and Authentick Books are unto the chief Authors or Inventors of the science contained in them Supposing that the first Authors were men of extraordinary and infallible skil and their Expositors as they usually are but of ordinary Capacity or Experience in those faculties 6 Finally the Books of Scriptures are to be reputed a more absolute Rule for all Matters of Faith and Divine Mysteries then any Books or Writings of men are for natural sciences or secular professions as in sundrie other Respects so in This that they give as more facile so more infallible directions for finding out their true Sense and Meaning then any other Writings do or Writers could have done who though present could not be so fully Assistant but cannot so much as affoord their presence to their Expositours in the search of Truths rather professed then fully conceived much lesse infallibly taught by them whereas the Spirit of Truth which first did dictate is every where present alwayes Assistant to such as seriously and sincerely seek the Truth contained in these Divine Oracles conducting them from Knowledge to Knowledge both by all such Means as Artists have for increasing their skil and by other Means extraordinary such as none in any other Faculty can have nor any may hope for in the Search of Scriptures but only such as Delight in and Meditate upon them Day and Night SECT II. That the pretended Obscurity of Scriptures is no just Exception why they should not be acknowledged the absolute Rule of Faith which is the Mother-Objection of the Romanist CAP. XII How far it may be granted the Scriptures are Obscure with some Premonitions for the right state of the Question 1 IT is first to be supposed that these Scriptures for whose Soveraignty over our Souls we plead against the pretended Authority of the Romish Church were given by God for the Instruction of all succeeding Ages for all sorts of Men in every Age for all Degrees or divers Measures of his other Gifts in all several sorts or Conditions of Men. This diversitie of Ages and Conditions of Men in several Callings who so wel considers may at the first sight easily discover our Adversaries Willingnesse to wrangle in this point whose usual practise as if they meant to cast a Mist before the weak-sighted Readers eyes is to pick out here and there some places of Scriptures more Hard and difficult then Necessary or requisite to be understood of Every man perhaps of Any man in this Age. The Knowledge of all or any of which notwithstanding those that live after us though otherwise peradventure men of far meaner gifts then many in this present Age shall not therefore need to give for lost or desperate when they shall be called unto this Search For God hath appointed as for every thing else so for the Revelation of his Word certain and peculiar Times and Seasons Daniel though full of the Spirit of Prophecie and one that during the Reign of Nebuchadnezzar and Balthasar his son had as it were continually travelled of Revelations concerning the Estate of Gods Church and the affairs of forrain Kingdoms for many generations to come yet knew not the approaching Time of his peoples deliverance from Captivity until the first year of Darius son of Ahashuerosh And this he learned by Books even in the first year of his Raign I Daniel understood by Books the number of the years whereof the Lord had spoken unto Jeremiah the Prophet that he would accomplish seventy years in the desolation of Jerusalem And of his own Revelation he saith And Daniel was commanded to shut up his words and seal up his book unto the end of the Time or as some read unto the appointed Time and then many shall run to and fro and Knowledge shall be increased For at the Time appointed as he intimates in the words following others though no Prophets were to know more of this Prophecy then the Prophet did himself Then I heard it but I understood it not then said I O my Lord what shall be the end of these things And he said Go thy way Daniel for the words are closed up and sealed till the end of the Time 2 The Prophets of later Ages did see Revelations of matters which had been hid from the Ancient
commonly received for Divine in such Points as contradict not their Affections or tempt them not to become partial Judges of evil thoughts that we are to reverence and obey Gods Word manifested to our Consciences though by their Ministery we deny not But that such wicked Monsters of Mankind as many of their Popes have been may be should so conceive and discern all the Principles and Grounds of Faith be so familiarly intimate with the Holy Spirit that their Decrees in matters which concern their own Pomp and Glory in matters whose loss would breed their Temporal Ruine should be held for the infâ—llible Oracles of God the only Rule of Faith for all other Christians to rely upon continually thus to deny the infallible presence or illumination of Gods Spirit to all faithful and godly men throughout the world and to appropriate it to a succession of such sons of Belial as their own Writers picture out unto us in their Legends of Popes lives is a Blaspemy against the Godhead I pray God it prove not so against the Holy Ghost of such huge and ugly shape that I much marvail how it could possibly creep into any Jesuites pen being scarce able I think to get out of the wide vast gaping mouth of Hel it self in whose intrails it was conceived Was it more in heat of Passion perhaps to say that the Devil was a Familiar of the Son of God then to teach it as an Article of Faith that the Holy and Eternal Spirit is a perpetual Associate an infallible Assistant or familiar Companion of Satans First-born of Conjurers Inchanters or incarnate Devils was it so horrible and infamous a Crime in Simon Maguâ— to offer to buy the Gifts of the Holy Ghost is it lesse sin in such as he was Conjurers Sorcerers to seek after as great or greater spiritual Prerogatives as great as S. Peter had by the same Means that he did Is it no sin for the Jesuites to beg this as a Postulatum or main Axiom of Faith that whatsoever the Pope such a Pope as hath gotten his triple Crown and spiritual Power by Simony shal decree ex Cathedra should be esteemed and reverenced as the Dictates of the Holy Ghost Did that old Magus want wit to insert this Condition to his request that whomsoever he should lay his hands upon ex Cathedra he might receive the Holy Ghost Might not S. Peter have conferred this extraordinary Gift as wel upon him as he did his Infallibility upon the Pope Simon did not desire the Monopoly of bestowing the Holy Ghost but could have been content to have shared with others in this Prerogative Give me also this power But his Brother in wickednesse the Romish Levi of what spirit soever he be must have this Prerogative alone that whatsoever he shal speak must be the Oracle of the Holy Spirit Is it more to have the Holy Ghost attend on Simon Magus hands but not on them alone then to have him tied only unto the Popes Tongue or Pen The spiritual Prerogative which he sought and that which the Pope usurps are on the Popes part at least equal The Manner or Means of seeking them in both alike the same For we hear in the corner of the world wherein we live that your Elections of men into Peters Chair do not go gratis I confesse I do not believe the Corruption of your Clergy so firmly as I do the Articles of my Creed because I have not expresse Warrant for it out of this Sacred Canon which I make the Rule of my Faith but ere you can make us Believe the Popes Infallibility as an Article of Faith you must make evident Proof to the contrary you must make it clear by Testimony from above that neither any State of Italy or forrain Prince doth make request or suit unto your Cardinals that his Kinsman his Country-man or Favourite may be elected Pope before another We have far greater reason to believe that such Offers are both made and taken then to think that if a forrain Prince or domestick Potentate should offer a Cardinal some thousands of Ducates for his voice he would answer like one that would be Peters Successour in sincerity Thy mony perish with thee that thinkest the Gift of the Holy Ghost can be bought with money 7 Yet if the Cardinal take any gift upon this Condition or respect any Princes favour in such Election his and the parties sin soliciting him hereto is altogether as great as Simons was For the request is in effect thus much Let such a man have this Prerogative that on whomsoever he shall lay his Curse to whomsoever he shall impart his Blessing the one shal be accursed the other blessed from above whatsoever he shal determin in any Controversie shal be the Dictate of the Holy Ghost And he that yields his voice upon such conditions doth take upon him to bestow that upon the Pope which S. Peter denied to Simon Magus The Pope thus chosen doth usurp that as bestowed upon him which Simon Magus did seek his Practise and Profession is continually as villanous as Simons desires were when he sought after this his Blessings are no better then Simons Charms 8 It is no marvail if the Jesuites be so eager in this Argument or the politick Papists so forward to disclaim the Scriptures for the Rule of Christian Faith For if men should so esteem of them in heart and deed those few Rules out of them already alledged would quickly descry the Pope and Clergy of Rome I mean their Cardinals and States-men to be of all others the most incompetent Judges either of scripture-Scripture-sense or Controversies in Religion thence depending Or were the Use of Scriptures freely permitted to their Laicks without the Glosses and false representations of the Jesuites Priests or Fryers they might quickly see that the silliest Soul among them might sooner be partaker of the Life-working sense then their great States-men can be if so they would frame their lives according to the known Rules thereof better then such great ones do For Sillinesse or simplicity of Wit or understanding doth not so much hinder as Singlenesse of Heart or Sincerity of Conscience further men in the search of Truth necessary â—o their own Salvation That Promise of our Saviour Habenti dabitur hath its proper place and peculiar force in this Point Whosoever he be that yields Sincere Obedience unto the least part of Gods Word known to him shal be given greater Knowledge And of such is the Prophets Speech most true They shall be all Taught of God from the greatest to the least As wel the mean Schollers and silliest souls as the greatest and wisest Doctors For with great worldly Wisdom there is always great Pride the greatest Adversary to true and sanctified Christian Knowledge and the best sort of Secular Learning puffeth up All the skil which men so minded can attain unto iâ— Heavenly matters is
III. That The continual practise of Hereticks in urging Scriptures to establish Heresie and the diversity of opinions amongst the Learned about the Sense of Them is no just Exception why They should not be acknowledged as the Sole Entire and Compleat Rule of Faith OUt of the former Discourse their other Objections are almost answered already and they be especially Two The first If the Scriptures be plain and easie how comes it to passe that there should be such Contentions amongst the Learned about them Or whence is it that every Heretick is so forward to urge Scriptures for his Opinion even to the Death The Second lies as it were in the womb of this as this did in the former's and drawn out in its proper shape is thus There can be no certain Means of taking up controversies or contentions in the Church but only by admitting an Infallible Authority for deciding all controversies viva voce seeing the Scripture is alwayes made a party on all sides in such contentions 2 In the former Objection they indict the Scriptures as the Principal in the later our Church as an Abetter of such Quarrels and Contentions as it breeds For our Church we shall answer in the next for Gods Word in this present Section CAP. XIX Containing the true State of the Question with the Adversaries General Objections against the Truth 1 IT cannot be denied that alwayes there have been and alwayes will continue Contentions amongst learned men in Points of Faith or Doctrine or about the true Sence or Meaning of Scriptures in these other Cases For thus much these Scriptures themselves do plainly witnesse Oporâ—… esse haereses For there must be Heresies even among you that they which are approved among you might be known But the Question is not whether there have been now are or alwayes shall continue many Contentions about the Sense of Scripture but First Whether the Scriptures have not plainly set down the original Causes and nurses of such Contentions and the Means how to avoid them so men will be ruled by them most plain for this purpose or Secondly Whether not submitting their wils desires and affections unto these plain and perspicuous Rules of life this supposed Infallible Rule of the Romish Church can prevent remove or compose all such Contentions according to the Truth and cause men stedfastly hold the Unity of Faith in the Bond of Peace 3 The Causes of Contentions about the Sence of Scriptures are the very same with the fore-mentioned which made the Scriptures unto sundry seem Obscure or the same which make men to mistake their true Sence and Meaning For even these Wars and Contentions whereof we speak specially these arise from Lusts which sight in our members †we lust and have not we envy and have indignation and cannot obtain we fight and war and got nothing not the Truth which we seek because we ask it not Do not such as contends most about the true Sence ask it most doth not every Heretick the earnester he is professe that he prayes for the Truth so much the more servently yea but such men receive not that which they so earnestly ask because they ask it amisse They desire skill in Scripture to advance their own Conceits and maintain their foolish and carnal Affections otherwise asking they should have and seeking they should find especially the true Sence and Meaning of Gods Word which must instruct us how to frame all our other Petitions unto God aright 4 These and infinite like places we acknowledge plainly declaring the Causes of Contentions and as many more some of which shall be here and there inserted directing us how to avoid all occasions of striâ—e and debate Both which if we observe Contentions will quickly cease Which those not observed must increase as a just punishment of Truth neglected coâ—…icted or low esteemed notwithstanding the best indeavours of any Authority upon earth imaginable to the contrary 5 But some perhaps will demand Is there no use of Humane Authority in this Case yes As for the begetting of true and lively Faith we supose the live-voice of an Ordinary Ministery as the Organ whereby the written Word must be conveyed to our Spirits so for retaining the Unity of this Faith in the Bond of Peace for suppressing or preventing all Occasions of Schismes Heresies or Contentions we acknowledge the necessary Use of a Lawfull Magistracie yet no infallibilitie in either The proper end and use of Both is to espouse mens Souls with an indissoluble knot of Love and Loyaltie unto the written Word the only Infallible Rule of that Faith whereby they live The One by unfolding the generall Points or Maximes of Christian Faith The other by constraining them at least to a civil Practise of undoubted Principles acknowledged by all and inhibiting such Courses as the Moral Precepts of this Canon have defected for Causes and Nurses of Contention Our Adversaries whether out of wilfull malice or oversight or out of both according to the diversities of their tempers have taken occasion to traduce our Churches Doctrine as if it admitted no Means for preventing or composing Contentions but onely the bare letter of Scripture Whereas we all teach that the written Word is the onely Means Infallible not the onely Means Simplie for effecting Both. Nor doth it skill how necessary either Ministerial Expositions or Juridical Decisions be for bringing us unto or retaining us in the Unitie of the Truth professed for not Necessity of Means but Infallibility of Direction is the proper unseparable Condition of the Rule of Faith And seeing Gods Word only endures for ever and therefore onely is Infallible it must be the Sole Rule of Faith how many or how necessary soever the Means be that must bring us to the true Knowledge of it 6 Valentian and Saero-boscus think it all One to acknowledge no Ecclesiasticall Authority or use of Ministerie and not to acknowledge an Infallibility in Both. But this is a Position devoid both of Sense and Reason For As our Senses though of themselves onely capable of particular and Material Objects subject to change and contingencie are the necessary and onely ordinary Means whereby our Intellective Facultie is brought to apprehend Universal and immaterial Principles whose Truth is necessary everlasting and immutable So may the Ministery and Magistracie though both in themselves fallible and obnoxious to Errors be the necessary and onely ordinary Means whereby we are brought as it were by a sensible Induction to the infallible Acknowledgement of the supernatural divine eternal Truths which are the proper Object of the illuminated or spiritual as immaterial and universal Principles are of the natural understanding which shall God willing be declared hereafter In this place I onely thought good to forewarn the Reader of this Hiatus in our Adversaries Collections whereunto the blind and ignorant English Papist led by such blinded forraign Guides as Valentian and Sacro-â—osâ—â—â— who either
in all Points necessary to salvation without any such infallible Authority For it is a matter of far lesse Difficulty for any man of sense and reason to deduce particular Conclusions from general and evident Principles then to finde out the general and fundamental Principles by natural Notions or other Principles And therefore more easie for any such man to resolve his Conscience in particular Points of Faith or Christian Obedience after he hath found out the Foundation of Christian Faith to wit Chrâ—… Jesus crucified raised from the dead and other general Dictates of Faith in the Apostolical Writings then to come unto the acknowledgement and Belief of these fundamental Points themselves from the broken knowledge such as the Jews have of the Old Testament And thus it evidently follows that if the Old Testament be a Rule unto the Jews for finding out the Truth of the New much more may the New once acknowledged by them and admitted of equal Authority with the Old be a perfect Rule for them in matters of Salvation And if these Scriptures are or may be a Rule to the Jews if they will believe them then must they be a Rule to all Christians that Believe them No Christian I hope wil deny but that the Old Testament is the Rule of the Jews For the unbelieving Jews shal be condemned in what part of the world soever for not following this Rule which God hath commended and made known unto them not for not acknowledging the Popes Infallibility of which many of them never heard And if the Old Testament be such to them much more must the whole Canon be unto us such a Rule and if we die in misbelief or infidelity we shall be judged by this Rule of Gods Law and Gospel which we transgressed not by the Popes Decrees or Expositions of it That many Christians by profession erre in Points of Faith or mistake the true Sense and Meaning of it or pervert it to their Destruction proceeds from their Ingratitude towards God that gave it and for their delight in Falshood Which is the reason why these Jews mistake the true Meaning of the Old Testament 9 If any of our Adversaries here demand how chanceth it so many Jews erre in the Foundation of Faith if the Scripture be such an infallible Rule he must be content to resolve me in the like Question How chanceth it so many Jews live unconverted in Spain and Italy and other places either in the Popes Dominions or where his Authority is established if the Infallibility of his Authority or their Church be such an excellent Rule If they reply the Jews might believe all Points of Roman-Catholick Faith aright so they would admit their Church as Judge or Mistresse of Faith the Jews might with as good reason rejoyn so might the Romans believe all Points of Judaism would they acknowledge this supposed Infallibility of Doctrine to be in their Rabbinical Expositions not in the Popes Determinations But the Romanist I suppose would desire a Sign ere he believed them herein and are we lesse bound by the Rule of Faith to desire some tolerable satisfaction to these reasons following ere we believe them in this Point as prejudicial in our judgement to Religion in general as Subscription to Rabbinical Doctrine is unto Chistian Verity 10 The Jews admit the Old Testaments Authority as undoubtedly as the Jesuites do the Popes yet it enlightens not their hearts What is the Reason Because that Part of Scripture is so obscure So Valentian and such as follow him in all congruity must say yea he hath said it That Veil which Saint Paul saith is put before the hearts of Jews that they cannot behold the Glory of the Gospel as the Apostle there argues is woven for the most part of the Difficulties of Scriptures Nor do the Jews only deny the New Testament to be infallible but bitterly inveigh against it as erroneous and contradictory to the Old What is the Cause Is it not that which Valentian elsewhere assigns The Scripture alone that is in his language without the infallible Avouchment of their Church is so far from ending all Controversies of Faith that it rather occasions Controversies and Dissentions in Doctrines of Faith If to the Jew through his default the Writings of Moses and the Prophets be so obscure adde your infallible Key to open his heart to them or them to it If by this obscurity they minister matter of Contentation or their Sense mistaken exasperate Jewish malice against Christians Interpose your Humane Authority inspired from above to allay the fervency of their distempered Zeal 11 You acknowledge this Obscurity and other objected Insufficiencies disinabling the Scripture for ruling or judging mens Faith to arise from the frailty or viciousnesse of Humane Nature and hence you plead your Churches Infallibility as necessary and al-sufficient to supply these defects incident unto Scripture not in it self but in respect of us Your Churches Authority then at the least adjoyned to Scripture should make men otherwise subject to the former Infirmities or vitious Dispositions capable of Heavenly Doctrine Tell us then distinctly Can it or can it not make all or most or such as the Scriptures do not Believe aright If this it cannot do adjoyning to Scriptures it is by your own Objections against them a Rule as unsufficient as you would make them without it If it can make all or most or such as Scripture alone doth not Believe aright this it must effect either by removing or not removing those Diseases or Infirmities of Humane Nature which Scriptures without it cannot cure 12 First if it could remove that Temper which makes the Jew a more unprofitable Hearer of Scripture then young Gallants are of stoical moral discipline your Church is guilty of wilful malice and murther of souls that will not apply this infallible Key able of it self to open that Veil of Adamant wherewith the Jews hearts are so masked that neither the light of Mosaical Prophetical Apostolical or Evangelical Writings can find entrance unto them Secondly albeit this supposed infallible Authority could remove the former Veil yet were it not in this respect to be acknowledged an infallible Rule of Faith but rather an ordinary necessary Means such as we acknowledge the lawful Magistracy or Ministry to be for squaring or proportioning mens frail or exorbitant Affections the better to parallel with Gods word the most exact inerrable and al-sufficient Rule of Faith even by your consent were it not for this Infirmitie or vitious Disposition of mans Nature which as you likewise acknowledge is the sole Cause why the Scriptures are Obscure and minister matter of Contention 13 But our Adversaries attribute not any such vertue to their infallible Rule as to make a fool wise the lascivious chaste the drunkard sober a knave honest the impudent modest or ambitious lowly for even the Pope himself in whose bosome this Rule lodgeth may harbour these and like vices in his
justlie challenge him of Partialitie and Disobedience in not giving as much to his Authoritie as to the former But as the Truth revealed unto him by the meanest of Gods Servants binds his Conscience to Believe it so the Varietie of other mens Opinions be it never so great the Authors and Favourers of them never so well learned never so stiff and confident in maintaining them ought to be no Motive either to disswade him from assenting unto the Truth known or to discourage him in the industrious and sober search of it by such good Means as God hath appointed for his Calling For there hath been as great Varietie of Opinions in other Sciences and Faculties as in Divinitie yet no later Jesuite nor other learned Papists that I have read or heard of for these diverse hundred years have sought to prove that no man can be certain he knows any thing because many think they know that which they do not Or if any Jesuite will renounce Aristotle and revive the old Academicks Opinion That there can be no certainty of any thing but onely an Opinion our Universities shall be ready to answer him albeit hereby they should disenable their supposed infallible Rule as much as ours In the mean time holding Aristotles Doctrine about the certaintie of Sciences for true they answer themselves in all they can Object against us in this Point For they neither denie a Certaintie in secular Arts because many erre nor do they perswade young students in their Schools to give over their studious and industrious searching into speculative Sciences because many have taken much pains in them to little purpose Nor do they hold it sufficient for good scholars in such matters to relie wholly on other mens judgements without any triall of Conclusions or examination of Arguments according to the Principles of those Sciences which they have professed In a word the Varietie of Opinions hath not yet occasioned them to create a Pope of Arts and secular sciences albeit such a Creature were by their Arguments much more necessarie or at least lesse harmefull in those Faculties then in matters of Religion For in them we have no promise for the assistance of a secret Teacher the true Illuminator of our souls whose Authority is as infallible as the Spirit of Truth Aristotle takes it for an infallible token that there is a Certaintie to be had in Sciences because all men think themselves certain in their Perswasions of things that may be known as well those that know not the Truth but onely think they know it as those that know it indeed If Aristotles Argument which the Jesuites so acknowledge be good then is their Argument in this Cause most absurd Many men say they perswade themselves they know the right sense of sundry places in Scripture when they do not therefore no man no private man no man but the Pope qui neque Deus est neque homo by any search or industrie can be sure that he hath it Whereas by Aristotles reason which indeed is a Rule of Reason the contrarie rather followes That there is a Certaintie to be had concerning the Truth and true sense of Scripture by all such as seek it aright because even such as erre and seek it amisse are strongly perswaded of their Certaintie in it From the same Topick do the Schoolmen and other judicious Contemplators prove a Certaintie of true and perfect Blisse able alone to satiate the greedie Appetite and stay the unconstant longing of mans Soal because even misereants and such as indefatigablie hold on like Dromedaries in those ungracious Courses which in wiser Heathens sight lead directly unto Infalicitie and true Miserie cannot cast away all conceit of Happinesse from which they wander but rather suppose it to be seated in those sensuall Pleasures which they follow Yet would our Adversaries Arguments disprove all Certaintie in apprehension of true Happinesse with greater probaâ—… then they can impeach the assurance of private Spirits in any other point-of Faith as might to omit other reasons be proved by this one Because some of their Popes none of which as they suppose can erre in ordinary matters of Faith never have any tast or apprehension of true Happinesse 4 Of the manner of knowing the true Sense of Scripture occasion will be given us in the last part of this Discourse of the Impediments which trouble most men in this search and of the Original of all Errors in Divine Mrters and the Means to avoid them we shall speak by Gods assistance in the Article of the Godhead Thus much may now suffice that no man ought to be disinayed in seeking or despair to find the true Sense and Meaning of Scriptures in all Points necessarie for him in his Calling because other men much more expert in all kind of Learning then himself have foully erred in this search and finally missed of that they sought For out of the Rules of Scripture already set down when such Temptations shall arise in our brests we may quell them thus They who have gone astray were much better learned then I in all kind of Knowledge It may be they were hence more confident of their Gifts for scientia inslat their excellent Knowledge might puss them up with self-conceit and he that is wisest of all hath said I will destroy the Wisdom of the Wise and the understanding of the Pruden shall be bid it may be as they were exceeding Wise so they much gloried in their Wisdom but I will seek to glorie onely in the Lord of whom I have received every good Gift I have and will alwaies esteem this best which shall teach me not to rejoyce above that which is meet in any other As they were Prudent so it may be they were Proud and the Scripture saith Deus resistat superbis God resisieth the Proud and such as trust too much to their own conceit As for me I will not be high-minded but fear for the same Scripture tels me Deus dat gratiam humilibus yea grace to understand the true Sense and Meaning of his gracious Promises made in Christ And in confidence of them I will continue these my daily Prayers Lord grant me true unfained Christian Humility and with it grace to know the wonderfull things of thy Law Others have erred of far more excellent natural parts even men of deepest reach and surest Observation It may be as their Wits were stronger and their Understandings riper so their Wills were unrulier and their Desires or Affections greener But O Lord break the stubbornnesse of my Will purifie my Heart and renue a right Spirit within me so shall I see thee and thy goodnesse in thy Word which shall enlighten me to teach thy Waves unto the wicked and convert sinners unto thee so shall thy Law thy perfect Law convert my Soul for thy Testimonies are sure and give Wisdom to the Simple Yea but they who first instructed me in thy Word do dissent
senselesse blind Belief But grant his body and bloud were in the Sacrament rightly administred yet that out of the Sacrament either should be in the consecrated Hoast whilest carried from Town to Town for solemn shew more then for Sacramental use is to reason ruled by Scripture to say no worse more improbable Now to worship that as God which to our unerring senses is a Creature upon such blind supposals that Christs body by one miracle may be there by another unseen is worse then Idolatry committed upon delusion of sense So to adore a wafer only a wafer in all appearance without strict examination nay without infallible evidence of Scriptures urged for the real presence is more abominable then to worship every appearance of an Angel of light without trial what spirit it were Satan or some other that so appeared And if we consider the old Serpents usual slight to insinuate himself into every place wherein inveterate custom or corrupt affection may suggest some likelihood of a divine presence unto dreaming fancies as he did delude the old World in Oracles and Idols the probability is far greater his invisible substance by nature not incompatible with any corporeal quantity should be annexed to the supposed Hoast then Christs real body uncapable for any thing we know of joynt exisrence in the same place with any other howsoever most disproportionable to such base effects as must proceed from the substance contained under the visible shape of bread such as no accident could either breed or support 6 This is a point as is elsewhere observed wherein Satan seemeth to triumph over the modern Papists more then over all the Heathens of the old World whose senses only he deluded or bewitched their reason but quite inverts all use of these mens sense faith and reason making them believe Christs body to be present in the Sacrament after a supposed miraculous manner quite contrary to the known nature of bodies and yet more preposterously contrary to the very end and essence of miracles For what miracles were ever wrought to other purpose then to convince the imperfect collections of human reason by evidence of sense God using this inferior or brutish part thus astonished by his presence to confute the curious folly of the superiour or divine faculty of the soul as he did sometimes the dumb Asse to rebuke the iniquity of the Prophet her Master But so preposterously doth Satan ride the modern Papist that he is brought to believe a multitude of miracles against the evidence of sense or reason contrary to the rule of faith all offered up in sacrifice unto the Prince of darknesse that he having put out the eyes of sense reason and spirit at once may ever after lead them what way he list And as unhappy wags or lewd companions may perswade blind men to beg an Alms as if some great personage did when as a troop of more needy beggers then themselves passe by so is it much to be dreaded lest the Devil perswade the blinded besotted Papist that Christ is present where he himself lies hid that he may with heart and soul offer up those prayers and duties unto him which belong properly unto God and worship in such manner before the Boxes whereinto he hath secretly convaid himself as the Israelites did before the ark of the Covenant 7 Vasquez thinks we may without offence adore that Body wherein the Devil lurks so we direct not our worship unto him but to the inanimate Creature as representing the Creator Suppose this might be granted upon some rare accident or extraordinary manifestation of Gods power in some particular place in case men were ignorant or had no just presumptions of any malignant spirits presence therein Yet were it damnable Idolatry daily to practice the like especially where great probabilitie were of diabolical imposture which the solemn worship of any Creature without expresse warrant of Scripture wil invite Yet sense doth witnesse that Christ is not no Scripture doth warrant us that he or any other living Creature unlesse perhaps worms or such as spring of putrifaction is present in their processions Notwithstanding all the expresse Commandments of God brought by us against their practise the Trent Councel accurseth all that deny Christs real presence in procession or condemn the proposal of that consecrated substance to be publikely adored as God not so much as intimating any tolerable exposition of that Commandment which forbids us to have any Gods but one 8 〈◊〉 To omit many more another instance sutable to the former and our present purpose we have in the decree of communicating under one kind Our Saviour at his institution of this Sacrament gave the cup as wel as the bread and with the cup alone this expresse injunction Bibite ex hoc omnes Drink all of this albeit none of his Disciples were Conficients or such as did consecrate Saint Paul recites the same Institution in like words and continued the practise in such Churches as he planted The Trent Councel acknowledgeth that the use of the Cup was not infrequent or unusuall in the Primitive Church indeed altogether usuall and the want of it for many hundred yeers after Christ unknown The onely instance that can from Antiquitie be pretended to prove it lawfull and which in all likeli-hood did partly occasion it argues the Ancients use of it in solemne Assemblies to have been held as necessary For even in cases of greatest necessity when the Cup could not be carried to parties sick or otherwise detained from publick Communions they had the consecrated Bread dipped in it And Gregorie of Towres relates the poysoning of King Clouis his Sister Queen to Theodorick by her own daughter in the Chalice so as he intimates withall the ordinary use of the Cup at that time as well amongst French Catholicks as Italian Arrians Onely this was the difference The Arrians did not as the Catholicks drink of the same Cup with their Princes 9 It may be fear conceived upon this or like example lest the Priests should in a more proper sence prove Conficients not of Christs but of Lay Princes Bodies made them afterwards more willing to forbear the Cup and the people either in manners would not or otherwise could not be advanced above them at this Heavenly banquet Turonensis reason against these Hereticks I think did hold no longer then his life few Princes afterwards durst have adventured to trie the truth of his conclusion Whether poison drunk in the Sacrament administred by the supposed true Church would have wrought For unlesse my memorie fail me Ecclesiastick Princes Popes themselves have been as surely poisoned in Catholick Chalices as the forementioned Queen was in the Arrian Cup. 10 But what occasions soever either moved the Laity of themselves to imbrace or the Clergie to enjoyn this Communion under one kind the Trent Councel specifies none and yet accurseth all that will not believe the Church had just
that here he maks That the sence of Scriptures is the sword of the spirit This is as much as we contend that the sence of the Scripture is the Scripture Whence the inference is immediately necessary That if the Romish Church bind us to believe or absolutely practise ought contrary to the true sence and meaning of Scriptures with the like devotion we do Gods expresse undoubted commandements she prefers her own authority above Gods Word and makes us acknowledge that allegiance unto her which we owe unto the spirit For suppose we had as yet no full assurance of the spirit for the contradictory sence to that given by the Church we were in Christian duty to expect Gods providence and invoke the spirits assistance for manifestation of the truth from all possibility whereof we desperately exclude our selves if we believe one mans testimony of the spirit as absolutely and irrevocably as we would do the manifest immediate testimony of the spirit yet Sacroboscus acknowledgeth he believes the mysterie of the Trinity as it is taught by their Church onely for the Churches authority and yet this he believes as absolutely as he doth yea as he could believe any other divine Revelation though extraordinarily made unto himself 3 In both parts of Belief above mentioned the causal dependance of our faith upon the Churches proposals may be imagined three wayes either whilest it is in planting or after it is planted or from the first beginning of it to it full groweth or from it first entrance into our hearts untill our departure out of this world How far and in what sort the Ministery of men in the Church is available for planting faith hath been declared heretofore Either for the planting or supporting it the skill or authority of the teacher reaches no further then to quicken or strengthen our internal tast or apprehension of the divine truth revealed in Scriptures or to raise or tune our spirits as Musick did Elishahs the better to perceive the efficacy of Gods spirit imprinting the stamp of those divine Revelations in our Hearts whose Characters are in our Brains The present Churches proposals in respect of our Belief is but as the Samaritan womans report was unto the men of Sichar Many saith the Evangelist believed in him for the saying of the woman which testified he hath told me all things that ever I did But this Beliefe was as none in respect of that which they conceive immediately from his own words For they said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed The Christ. The 〈◊〉 saith Job trieth the words as the mouth tasteth meats Consonant hereto is our Churches doctrine that as our bodily mouthes taste and trie meats immediately without interposition of any other mans sense or jugement of them so must the ears of our souls trie and discern divine truths without relying on other mens proposals or reports of their rellish No external means whatsoever can in either case have any use but only either for working a right disposition in the Organ whereby trial is made or by occasioning the exercise of the faculty rightly disposed How essentially faith by our adversaries doctrine depends upon the Churches authority is evident out of the former discourses that this dependance is perpetual is as manifest in that they make it the judge and rule of faith such an indefectible rule and so authentick a Judge as in all points must be followed and may not be so far examined either by Gods written law or rules of nature whether it contradict not it self or them 4 It remains we examin the particular manner of this dependance or what the Churches infallibility doth or can perform either to him that believes or to the object of his belief whence a Roman Catholicks faith should become more firm or certain then other mans It must enlighten either his soul that it may see or divine revelations that they may be seen more clearly otherwise he can exceed others only in blind Belief The cunningest Sophister in that school strictly examined upon these points wil bewray that monstrous Blasphemy which some shallow brains have hitherto hoped to cover We have the same Scriptures they have and peruse them in all the languages they do What is it then can hinder either them from manifesting or us from discerning their Truth or true meaning manifested Do we want the Churches proposal we demand how their present Church it self can better discern them then ours may what testimony of antiquity have they which we have not But it may be we want spectacles to read them our Church hath but the eyes of private men which cannot see without a publick light Their Churches eyes are Cat-like able so to illustrate the objects of Christian faith as to make them clear and perspicuous to it self though dark and invisible unto us Suppose they could Yet Cats-eyes benefit not by-standers a whit for seeing colours in darkness albeit able themselves to see them without any other light then their own The visible Church saith the Jesuite is able to discern all divine truth by her infallible publick spirit How knows he this certainly without an infallible publick spirit perhaps as men see Cats-eyes shine in the dark when their own do not Let him believe so But what doth this belief advantage him or other private spirits for the clear distinct or perfect sight of what the Church proposeth Doth the proposal make divine Truths more perspicuous in themselves Why then are they not alike perspicuous to all that hear read or know the Churches testimonie of them Sacroboscus hath said all that possibly can be said on their behalf in this difficultie The Sectaries albeit they should use the authoritie of the true Church yet cannot have any true belief of the truth revealed If the use of it be as free to them as to Catholicks what debars them from this benefit They do not acknowledge the sufficiencie of the Churches proposal And as a necessary proof or medium is not sufficient to the attaining of science unless a man use and acknowledge it formally as necessary so for establishing true faith it sufficeth not that the Church sufficiently proposeth the points to be believed or avoweth them by that infallible authority wherewith Christ hath enabled her to declare both what books contain Doctrines Divine and what is the true sense of places controversed in them but it is further necessary that we formally use this proposal as sufficient and embrace it as infallible 5 The reason then why a Roman Catholick rightly believes the Truth or true meaning of Scriptures when a Protestant that knows the Churches testimonie as well as he rests in both points uncertain is because the Catholick infallibly believes the Churches authority to be infallible whereof the Protestant otherwise perswaded reaps no benefit by it but continues still in darkness
and feeling of his goodnesse and truth of his word 7 Though no Law-giver or Governour whether temporal or spiritual especially whose calling was but ordinary could possibly before or since so well deserve of the people committed to his guidance as this great General already had done of all the host of Israel were they upon this consideration forthwith to believe what soever he should avouch without further examination sign or token of his favour with God without assured experience or at the least more then probable presumptions of his continual faithfulnesse in that service whereunto they knew him appointed Albeit after all the mighty works before mentioned wrought in their presence they had been bound thereunto the meanest handmaid in that multitude had infallible pledges plenty of his extraordinary calling lockt up in her own unerring senses But from the strange yet frequent manifestation of Moses power and favour with God so great as none besides the great Prophet whom he prefigured might challenge the like the Lord in his al-seeing wisdom took fit occasion to allure his people unto strict observance of what he afterwards solemnly enacted as also in them to forwarn all future generations without express warrant of his word not absolutely to believe any governour whomsoever in al though of tried skil and fidelity in many principal points of his service That passage of Scripture wherein the manner of this peoples stipulation is registred wel deserves an exact survey of all especially of these circumstances How the Lord by rehearsal of his mighty works so epassed extorts their promise to do whatsoever should by Moses be commanded them and yet will not accept it offered until he have made them ear-witnesses of his familiarity and communication with him First out of the Mount he called Moses unto him to deliver this solemn message unto the house of Jacob Ye have seen what I did to the Egyptians and how I carried you upon â—agles wings and have brought you unto me Now therefore if you will hear my voice indeed and keep my covenant then ye shall be my chief treasure above all people though all the earth be mine After Moses had reported unto God this answer freely uttered with joynt consent of all the people solemnly assembled before their Elders All that the Lord commanded we will do was the whole businesse betwixt God and them fully transacted by this Agent in their obsence No he is sent back to sanctifie the people that they might expect Gods glorious appearance in Mount Sinai to ratifie what he had said upon the return of their answer Lo I come unto thee in a thick cloud that the people may hear whilest I talk with thee and that they may also believe thee for ever They did not believe that God had revealed his word to Moses for the wonders he had wrought but rather that his wonders were from Gâ—d because they heard God speak to him yea to themselves For their principal and fundamental lawes were uttered by God himself in their hearing 〈◊〉 Moses expresseth These words to wit the Decalogue the Lord spake unto â—… 〈◊〉 â—ulâ—â—tude in the â—ouâ—t out of the midst of the fire the cloud and the 〈◊〉 with a great voice and addâ—d no more And lest the words which they had heard might soon be smothered in fleshly hearts or quickly slide oâ—â— of their brittle memories the Lord wrote them in two Tables of stone and at their transcription not â—oses onely but Aaron Nadaâ— and Aâ—thâ— with the seventy Elders of Israel are made spectators of the Divine glory ravished with the sweetnesse of his presence †They saw saith the Text thâ—… of Isrâ—â—l and unâ—er his feet as it were a work of a Saphire stone and as the 〈◊〉 hâ—aâ—â—n when it is clear And upon the Nobles of the children of Israel â—e 〈◊〉 his 〈◊〉 also they saw God and did eat and drink After these Tables through Aâ—â—sâ—s anger at the peoples folly and impiety were broken God writes the 〈◊〉 same words again and renews his Covenant before all the people promising undoubted experience of his Divine assistance 8 Doth Moses after all this call fire from heaven upon all such as distrâ—â—t his words â—aron and Mâ—riam openly derogate from his authority which the Lord consirmes again viva voce descending in the †pillar of the 〈◊〉 coâ—…ng these dâ—tractors in the doore of the Yabeâ—â—acce Wherefore were you 〈◊〉 aâ—raid to spâ—ak against my servant even against Moses Thâ—â—s the Lord was 〈◊〉 aâ—gâ—â—e and depaâ—tâ—d leaving his mark upon Miriam cured of her leprosie by Moses instant prayers No marvell if Korah Dathan and â—â—irams judgements were so grievous when their sin against Moses after so many documents of his high calling could not but be wilfull as their perseverance in it after so many admonitions to desist most malitious and obstinate Yet was Mâ—sâ—s further countenanced by the appearance of Gods glory unto all the Congregation and his authority further ratified by the strange and fearfull end of these chief malefactors †foretold by him and by fire iâ—luing from the Lord to consume their confederates in offering incense ungratefull to their God Tantae molis erat Judaeam condere gentem So long and great a work it was to â—…ie Israel in true faith But without any like miracle or prediction such as never saw him never heard good of him must believe the Pope as well as Israel did their Law-giver that could make the Sea to grant him passage the clouds send bread the windes bring flesh and the hard rock yeeld drink sufficient for him and all his mighty host that could thus call the heavens as witnesses to condemn and appoint the earth as executioner of his judgements upon the obstinate and rebellious yet after all this he inflicts no such punishments upon the doubtfull in faith as the Romish Church doth but rather as is evident out of the places before alledged confirms them by commemoration of these late cited and like Experiments making †God 's favours past the surest pledges of his assistance in greatest difficulties that could beset them To conclude this people believed Moses for Godâ— testimony of him we may not believe Gods Word without the Popes testimony of it He must be to God as Aaron was to Moses his mouth whereby he onely speaks distinctly or intelligibly to his people CAP. XVII That the Churches authority was no part of the rule of faith unto the people after Moses death That by Experiments answerable to his precepts and predictions the faithfull without relying upon the Priests infallible proposals were as certain both of the divine truth and true meaning of the Law as their fore-fathers had been that lived with Moses and saw his miracles 1 TO proceed unto the ages following Moses How did they know Moses law either indeed to be Gods Word or the true sence and meaning of it being indefinitely known
for such By tradition Yes By tradition onely No But how at all by tradition As by a joint part of that rule on which they were finally to relie Rather it was a mean to bring them unto the due consideration or right application of the written rule which Moses had left them So hard were their hearts with whom this great Law-giver had first to deal that faith could not take root in them unlesse first wrought and subacted by extraordinary signes and wonders but once thus created in them the incorruptible seed thereof might by means ordinary easily be propagated unto posterity with whom it was to grow up and ripen not by bare credence to their Ancestors traditions nor by such miraculous sights as they had seen but by assiduous and serious observation of Gods providence in their own times For all his wayes to such as mark them are ever parallel to some one or other rule contained in this book of life The Israelites in every age might have discerned the truth of his threats or promises alwayes fulfilled according to the diversity of their wayes though thus much the best amongst them would seldome have observed perhaps not so much as once have compared their course of life with either part of Gods covenant of life and death unlesse thus forewarned by their Ancestors The tradition then of former was of like use for begetting true belief in latter generations as the exhortations of tutors who have already tasted the sweet of Helicon are unto their pupils for attaining true knowledge in good Arts of whose pleasantnesse they never conceive aright untill they tast it themselves though tast it but upon the others commendation they would not without their direction ordinarily they could not 2 This Method Moses himself prescribes Consider this day for I speak not unto your children which neither have known nor seen the chastisement of the Lord your God his greatnesse his mighty hand and his stretched-out arm and his signes and his acts which he did in the midst of Egypt unto Pharaoh the King of Egypt and all his land For your eyes have seen all the great acts of the Lord which be did Therefore shall yee keep all the Commandments which I command you this day that ye may be strong and go in and possâ—sse the land whither ye go to possesse it Gods wonders past they were to consider to what end That they might lay up their Law-givers words in their hearts and in their souls â—ind them 〈◊〉 remembrances upon their hands that they might be as frontlets between their eyes or sights whereby to level their steps lest they trode awry Gods Word so rooted in the fathers as thus to fructifie in their carriage gesture speech and action the seed of it was to be sown in the tender and supple hearts of children as Moses in the next words addes And ye shall teach them your â—â—â—lâ—ren speaking of them when thou sittest in thine house and when thou walkest by the war and when thou lyest down and when thou risest up And thou shalt write them upon the posis of thine house and upon thy gates Thus was Gods Covenant with his people first briefly drawn in signes and wonders and uttered by a mighty voice in mount Horeb as it had been a Demise Paroâ— afterwards conceived in more ample sort and written in more special termes by Mâ—ses but was to be sealed to every generation by their sure experience of Gods mereâ—e and justice the one infalliblie accomplishing their prosperitie for obeying the other their calamities for transgressing it as in the same place followeth For if ye keep diligently all these commandements which I coâ—… 〈◊〉 to â—…o that is to lâ—ve the Lord your God to walk in all his wayes and to â—â—eaâ—e unto 〈◊〉 then 〈◊〉 the Lord â—ast out all these nations before you and ye shall â—… great nations â—â—ghtier then you All the places whereon the soles of your feet 〈◊〉 â—â—eaâ— shall â—e â—â—â—rs yâ—ur coast shall be from the wildernesse and from Lebanon 〈◊〉 from the river even the river Perah unto the uttermost Sea No man shall 〈◊〉 〈◊〉 you for the Lord your God shall cast the fear of you upon all the land that ye shall 〈◊〉 upon as he hath said unto you 3 Every light or formal observation of this covenant sufficed not to avert Gods threats or make them capable of those bounteous promises which he never failed to fulfill as long as in heart and deed they used Moses writings for their rule not weighing the foolish traditions of the Elders â—… he â—â—ew them saith the Psalmist they sought him and they returned an sought God 〈◊〉 And they remembred that God was their strength and the meâ— high God thâ—â—r redeemer Proportionally to their repentance but far above or rather without all proportion of deserts did the Lord deal with them For as their hâ—aâ—ts though in some sort turned unto him were not upright 〈◊〉 him neither were they faithfull in his covenant so he bâ—iâ—g mercifull thus far for gave their iniquitie that he destroyed them not but oâ—t-times called back his anger and suffered not his whole displeasure to arise 4 The whole historical part of the old Testament untill Davids time epitomized by this Psalmist witnesseth what way soever this people went either the blessing or the curse which Moses there sets before them did alwayes surely meet them Behold I sâ—t before you this day a blessing and a curse the blessing if ye obey the commandements of the Lord your God which I command you this day and the curse if ye will not obey the commandements of the Lord your God but turn out of the way which I command you this day to go after other Gods which ye have not known In these terms of blessings and cursings he enâ—tiles the former disjunctive covenant If ye shall hearken therefore to my commandements which I shall command you this day that you love the Lord your God and serve him with all your heart and with all your soul I also will give 〈◊〉 unto your land in due time the first rain and the latter that thou mayest gather in thy wheâ—t and thy wine and thine oyl Also I will send grasse in thy field for thy cattâ—ll that thou mayest eat and have enough But beware lest your heâ—â—t deceâ—ve you and lest ye turn aside and serve other Gods and worship them and so the anger of the Lord be kindled against you and he shut up the heaven that there be no rain and that your land yeeld not her fruit and ye perish quickly from the good land which the Lord giveth you To stir them up to more stâ—â—t observance of the former covenant the blessings and cursings here mentioned were to be pronounced with great solemnitie at their first entrance into the land of Caâ—â—an When the Lord thy God therefore hath brought thee into the land weaher thoâ— goest